Indian Antiquary Vol 05

Author(s): Jas Burgess
Publisher: Swati Publications
Catalog link: https://jainqq.org/explore/032497/1

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THE
INDIAN ANTIQUARY,
A JOURNAL OF ORIENTAL RESEARCH
IN
ARCHEOLOGY, HISTORY, LITERATURE, LANGUAGES, PHILOSOPHY, RELIGION, FOLKLORE, &c., &c., &c.
EDITED BY
JAS. BURGESS, M.R.A.S., F.R.G.S.,
MEMBRE DE LA SOCIE'TE' ASIATIQUE, FELLOW OF THE UNIVERSITY OF BOMBAY, ARCHEOLOGICAL SURVEYOR AND REPORTER TO GOVERNMENT, WESTERN INDIA, AUTHOR OF "THE ROCK-TEMPLES OF ELEPHANTA," "THE TEMPLES OF EATRUNJAYA," "VIEWS OF ARCHITECTURE AND SCENERY IN GUJARAT AND RAJPUTANA," &c.
VOL. V.-1876.
Swati Publications
Delhi 1984

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Published by Swati Publications, 34, Central Market, Ashok Vihar, Delhi-110052 Ph. 7113395 and Printed by S.K. Mehra at Mehra Offset Press, Delhi.

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BABU RANGALAL BANERJYA:
COPPER-PLATE GRANT from Kapalesvara, in Orissa... 55 REV. J. D. BATE:
Queries on the Qoran
J. BEAMES, B.C.S., Kattak:
Gauda
PROF. RAMKRISHNA GOPAL BHANDARKAR, M.A., Bombay:
ACHARYA, the Friend of the Student, and the relation between the THREE ACHARYAS DR. G. BÜHLER, Educational Inspector, Gujarat:Sanskrit MSS.,-extract from Preliminary Report... 27 INSCRIPTIONS from Kavi
109 144 180 204
276
317
No. II. Two INSCRIPTIONS from Jhalrapathan GRANTS from VALABHI....
A GRANT of CHHITTARAJADEVA, Mahamaṇḍaleśvara of the Konkana
Analysis of the first seventeen Sargas of Bilhana's
www
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Vikramankakavya
A. C. BURNELL, Ph.D., M.C.S., Tanjor:Malabar Christians Literary Work in Java
B:
Authors' names arranged alphabetically.
...
CONTENTS.
भोगिभोगातपत्र:
REV. J. CAIN, Dummagudem :
LEGENDS and NOTES on Customs in the Krishna Districts...
XVII.
33
ON SOME REMAINS of Antiquity at HANAGAL ON THE NOUBAT
J. F. FLEET, Bo. C.S.:
XVI.-Sindhavama, S. 1084 S. 1091
XVIII-Slank&yana XIX.-Chalukya, S. 1015
II.-Kadamba VII-Vijayanagara A CHRONICLE OF TORAGAL
The DHARASINVA ROCK TEMPLES
SIR WALTER ELLIOT, K.C.S.I., Wolfelee:Noricu of a Sculptured CAVE at UNDAPALLI, in the Gantûr District
X.-Vijayanagara Inser., S. 1455
XI-Kalachuri Inscr., S. 1108 XII.-Pallava Inser.
XIII-Chalukya Inscr. at Aihole, S. 507 XIV. Vijayanagara, S. 1431 XIV.-Pallava
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SANSKRIT AND OLD CANARESE INSCRIPTIONS (continued from vol. IV.)
No. IX.-Kadamba Inscription dated Saka 941
...
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The BHADRACHALLAM and REKHAPALLI TALUKAS, Godavari District 301, 357
REV. F. T. COLE, Taljhari:Queries:-Thakur; Chando; &c. RAJMAHAL HILLMEN'S SONGS... DALFATRAM PRANJIVAN KHAKHAR, Dy.
Inspector of Schools, Bhuj :CASTES and TRIBES in KACHH... THE EDITOR:
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123
160
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345
25
314
188
187
25
221
167
76
80
177
251
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៦.៥.៥
19
45
50
67
73
154
174
175
175 342
...356
362 33
J. H. GARSTIN, M.C.S.:Dolmens on the Coromandel Coast
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F. S. GROWSE, M.A., B.C.S., Mathurá :TRANSLATION of an Episode in the first book of TULSIDAS'S RAMAYANA
The Phrase Panchama hasabda
DR. A. F. R. HOERNLE:
The Ka-Theory and Mr. Beames's Comparative Gran.mar
The late C. HORNE, B.C.S.
NOTES on HIMALAYAN VILLAGES in Kumaon, Garhwal, and on the Satlej...
NOTES on a TIBET TEAPOT and Tea
The late G. J. JOHNS, Bo.C.S., Punâ:
NOTES on some little-known BAUDDHA EXCAVATIONS in the Pan Zilla REV. J. F. KEARNS, Tanjor Atma Bodha Prakasika...
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E. REHATSEK, Bombay :The TWELVE EMAMS
...
L. RICE, Bangalor :
Two KONGU or CHERA GRANTS
REV. W. J. RICHARDS, Kottayam:-- Query
BABU RAM DAS SEN :
Silpa Sastra
The Right-hand and Left-hand Castes
DR. F. KEILHORN, Dekhan College, Punâ:The Nitimanjart of DYA DVIVEDA
REMARKS on the Sikshos
On the Mahabhashya PROF. H. KERN, Leiden:
VERSIONS of some of the ASOKA INSCRIPTIONS (translated from the Dutch)...
REV. F. KITTEL, Merkara :
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FRE
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150
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213 354
The WASHERMAN VIRASENA, a Lingâyta Legend J. W. McCRINDLE, M.A., Principal, Government College, PA nA:
The Indica of ARRIAN translated
NOTES on ARRIAN'S Indica
J. MUIR, D.C.L., LL.D. &c., Edinburgh :
MAXIMS and SENTIMENTS from the Mahabharata,
152, 311, 340 311
119
125
230, 293 353
161 293
232
Kaisнya's Opinion of UNFAIR FIGHTING REV. G. U. POPE, D.D., M.R.A.S., Bangalor :NOTES on the South Indian or DRAVIDIAN Family of LANGUAGES
157, 297, 360
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116 141, 193 241
257
183
83 329
Gaudiya Des
W. F. SINCLAIR, Bo.C.S.:
NOTES on some parts of the AHMADNAGAR ZILLA NOTES on some CAVES in KARJAT TALUKA of the Thânâ Zilla...
H. J. STOKES, M.A., M.C.S. :A Sorcerer's Punishment
309 355
SRIKRISHNA SASTRI TALEKAR:
225
133
...303
25
Karhaḍa Brahmans PROF. C. H. TAWNEY, Calcutta :METRICAL TRANSLATION of the Vairagya Sato kam, or Hundred Stanzas on Asceticism, by Bhartrihari ... 1, 65, 244, 235, 305
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CONTENTS.
PAGE Metrical Version of part of the XVIth Canto of the
Bhagavad Gita... ... ... ... ... ... 184 The Despondency of Arjuna, from the Ist Canto of
the same... ... ... ... . .. ... ... 361 KASHINATH TRIMBAK TELANG, M.A., LL.B.,
Bombay:The Sankaravijaya of Anandagiri ... ... ... 287 RÅVAJI VÅSUDEVA TULLU, M.A.
OMKARA MÄNDARTA ... ... ... ... ... 53 M. J. WALHOUSE, late M.C.S.
ARCHEOLOGICAL NOTES (contd. from vol. IV.)No. IX.-Folklore-Omens, Spells, and Charms, Popular Beliefs and Superstitions ..
X-The two Kanara Colossi XI.--A Jain Temple and Shanam ... ... ... 39 XII.-Aqua Marina Gems ..
... ... 237 XIII.Wigs, Ascetic and Ancient ... n. 340
PAGE Remarks on the communications of Mr. J. E. Gartin and E. W. W. respecting Dolmens and
Extinct Races ... ... ... ... ... ... 255 Lines by Warren Hastings ... ... .... ... 308
Indian Arrow-heads ... ... ... ... ... 864 MAJOR J. W. WATSON, Kathiavad :HISTORICAL SKETCH of the Principal CHAVADA
SETTLEMENTS in Gujarat ... .. Dr. A. WEBER, Berlin
Reply to Dr. Kielhorn on the Sikhle ... CAPT. E. W. WEST, SAngli
An Extinct Race ... ... ..
The BENDUR CEREMONIES at Sangli ... Pror. MONIER WILLIAMS, Oxford: FUNERAL CEREMONY at Bombay .. SRADDHA CEREMONIES at Banaras ... SRADDHA CEREMONIES at Gaya ... ...
"..
21
... 61
SELECTIONS AND MISCELLANEA Wild Jungle Folk ... .
*
... 60 Custom among the Lamas of Tibet ... Wine among Sufis ... ... .. ...
The Snakes ... .. Phalandi, Jodhpur, Jesalmer, and Pokhran
A Buddhist Jataka from the Chinese ... Bhills in the Dhángs
Christian Lassen ...
.. Tibetan Festival ...
Pahlavi ... .. Sanskrit MSS. ... .
... 123 The Unwilling Guest, from the Persian... Unknown Gods ..
... 124 Hastakavapra--Astakapra Buddhist MSS. in Ceylon... ...
... 189 Professor R. C. Childers ... ... ... Dr. Goldschmidt's Report on the Ceylon Inscriptions.. 189 Wak-Wak ... .. . .. . The Text of Tabari... ... ... ... ... .. 192 Epigram on an Atheist ...
... 83 ... 83
BOOK NOTICES. The Tanjore MarkthA Principality, by Wm. Hiokey.... 31 The Indian Travels of Apollonius of Tyana, by Os. Les Stanoes Eʻrotiques, Morales et Religeuses de Bhar. mond de Beauvoir Priaulx ... ... . .. 281
trihari, traduites du Sanscrit par Paul Rognaud ... 31 Dr. Bühler's Vikramankadevacharita ... ... ... 324 The Land of the Tamulians and its Missions, by the Allégories, Récits poétiques, et Chants populaires, par Rev. E. R. Baierlein; translated by J. D. B. Gribble, M. G. de Tassy ...
F.R.A.S., &c. ... ... ... ... ... ... 62 Sakuntala in Hindi, by F. Pincott .. La Langue et la Littérature Hindoustanies en 1875, par Arnold's Indian Song of Songs ... ... ... ... 327
M. Garcis de Tassy ... ... ... ... ... 83. P. W. Jacob's Hindu Tales
228
37
ILLUSTRATIONS. 1 Cave at Harichandragudh ... ... to face p. 10 19 Copper-plate Grant of the Kings of Vengl (2 pages). 2 Stone Inscription of the Kadambas at Balagamvo... 15
176, 177 3 Colossal Jaina Statue at Yênr .
20 Plan of the Forts at H&nagal, in Dharwad... ... 178 4 Door Frame of black marble at Yenar ... ... 88 21 Plan and Elevation of the Temple of Târakeávara5 Jaina Pillar at Yênûr ... .. ... .. . 89 deva at H&nagal ... ... ... ... .... 179 6 Stone Inscription of the Kalachuri Dynasty at 22 Two Inscriptions from Jhálrápåthan (2 sides)... 180, 181 Balagamve ... ... ..
28 Copper-plate Grant of Dhruvasena of Valabhi 7 Uruvapalli Copper-plate Granta of the Pallars
(Plate I.) 205 Dynasty Ib to IVa (2 sides)...50, 51
(Plate II.) 206 - » IV.Va .. ... 52 | 25
of Guhasena ... ... ... 207 9 SilAsfsane at the Megati Temple, Aihole, S. 506 ... 69
of SilAditya III. (Plate I.) ... 209 10 Cave at Undapalli near Bejwada, and Sculpture in
(Plate II.) ... 211 the same (2 pages)
... ... 80, 81 28 Terra-cotta Coffin of Pandavaram Deval, 11 Map of part of the Jumbusar TAlok, Bharuch Zilla 112 Sarcophagus from Gehrâreh... ... ... 19 Kongu or Chera Grant of A.D. 454 (2 pages) ... 136, 137 29 Girnar Ascka Inscription-Edicta I-III. ... 13, 14
: A.D. 518 (4 pages) ...138, 189 15 Copper-plate Grant of the Pallava Dynasty (2 pages)154, 31
» VI.-IX.... 155 82
X.-XIV. ... 16
... 15688 Tibet Teapot ... 17 Bangla or Sanga on the Baepå river, and Bridge 34 Stone Inscription of Kadambas ... ...
of Birch twigs on the Satlaj river ... ... ... 18285 Stone Inscription of the Vijayanagara Dynasty at 18 Implements used in Himalayan villages ... ... 166 Harihar ... ..
.. .. .
30
IV. V. ...
... 362

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THE INDIAN ANTIQUARY,
A JOURNAL OF ORJENTAL RESEARCH.
METRICAL TRANSLATION OF THE VAIRAGYA SATAKAM. OR HUNDRED STANZAS ON ASCETICISM, BY BHARTRIHARI.
BY PROF. C. H. TAWNEY, M.A., CALCUTTA. THE stanzas of Bhartrihari on Vairágya police, and thus it eventually returned into the
1 (Le Renoncement, as the word is trans- king's hands, who in a fit of disgust quitted lated by M. Regnaud) strike a note familiar to his throne and retired into the forest. This all students of Sanskrit literature. The Moha story, whether true or not, is entirely in harmony Mudgara and other poems (many of which are with the spirit of the stanzas on asceticism, of referred to in the commentary of Mr. K. T. which we are now attempting a metrical renTelang) treat in much the same style the same dering. There is nothing to our notions very topic of the vanity of all earthly enjoyments, meritorious in a king who had felt the "sad and the duty of retiring into a forest and me satiety of pleasure, and was as weary of the ditating on the Supreme Soul, or some favourite joys as of the cares of empire, exchanging them individualization of that all-pervading divinity. for grass and the fruits of the jungle. But But it is perhaps scarcely an over-refinement similar retirements have taken place in Euroto detect in these stanzas something more than pean history, though perhaps of a less sincero this. It is hardly possible to read them without character. being struck by the reflection that the tradi- The Vairágya of the Hindu ascetic differed tional account of Bhartrihari explains the little from that of the Greek cynic. Mr. Lewis fact that so many of his bitterest taunts are di- tells us that "Diogenes ate little, and what he rected against kings and their courtiers. Even ate was of the coarsest. He tried to live upon if we had no tradition of the kind, we should raw meat and unbciled vegetables, but failed be inclined to invent one for ourselves, and it His dress consisted solely of a cloak. When he is quite possible that the one we possess has asked Antisthenes for a shirt, he was told to been so invented. All we contend for is that fold his cloak in two; he did so. A wallet and a many of these stanzas were written by cne large stick completed his accoutrements. Seswho, if not a king himself, had been brought ing a little boy drinking water out of his scooped into intimate relation with kings, and thor- hand, he threw away his cup, declaring it superoughly understood the tricks of the trade. The fluous. He slept under the marble porticoes or account which is given in the Vetálapancha- in his celebrated tub. Decency of any kind he vinsati is-that Bhartrihari had a fruit studiously outraged." We shall find many expresented to him which conferred immortality. pressions in the following stanzas strangely in This he bestowed on his favourite wife, who harmony with this description of the habits of gave it to her paramour, the head of the city the dog-philosophers, and may perhaps be re

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2
THE INDIAN ANTIQUARY.
minded of Socrates' remark to Antisthenes, "I see your vanity peering though the holes in your cloak." Even those who take no interest in the ideas of Greek moralists may find something familiar in these stanzas of Bhartrihari. It would perhaps be going too far to accuse the author of Welt-schmerz, but he certainly has something in common with European poets and philosophers of the present day.
Eternal, Holy Spirit, free from bonds of space and time,
Whose essence is self-knowledge, thee I call to bless my rhyme.
Against the desire of worldly things. Envy possesses those that know,
Great men are drunk with pride, The vulgar no discernment show; Who shall for bards provide?
Bitter shall be its aftertaste, when back to life I'm hurled,
Those carnal pleasures won by long-continued acts of right,
Lay heavy burdens on the soul and check its upward flight.*
I've boldly crossed the stormy brine, I've striven kings to please,
In grave-yards plied my midnight spells, nor cured that fell disease,
Earth's bowels have I searched for wealth, and melted stones with fire,
Thou see'st, no doit rewards my pains, then leave me now, Desire!
I've wandered over many lands, and reaped withal no fruit,
I tremble at my morit gained in this revolving Sooner than see his babes with hunger pine, He rushes forth prepared to fawn and whine.
world,
I've laid my pride of rank aside, and pressed my baffled suit,
At stranger boards, like shamelesst crow, I've eaten bittert bread,
But fierce Desire, that raging fire, still clamours to be fed.
It must be remembered that according to the Vedantic system the acquisition of Heaven or Svarga itself is nothing comparable to moksha.-K. T. Telang.
† Cf. Homer, Odyssey VII. 216:
ου γὰρ τι στυγερῇ ἐπὶ γάστερι κύντερον ἄλλο.
[JANUARY, 1876. Much have I borne rich hosts to please Who love to taunt their guests, I've laughed with spirit ill at ease,
And praised their vapid jests; I've mastered wrath with strong control, And bent the supple knee;
1 Cf. Dante, Paradiso, canto XVII:
Tu proverai si come sa di sale
Lo pane altrui, e com'è duro calle
Lo scendere, e'l salir per l'altrui scale.
Then, hopeless hope, why rack the soul, Proof against all but thee?
Morn after morn dispels the dark, Absorbed in cares we fail to mark Bearing our lives away; How swift our years decay;
Some maddening draught hath dragged our souls, In love with vital breath,
Which still the same sad chart unrolls,
Birth, eld, disease, and death.
What man of sense e'er craves the means of life, To feed himself alone? His ragged wife,
With starving children clinging to her side, And wistful looks, o'ercomes his selfish pride;
The joys of life have ceased to please, Honour and fame are fled,
The dear-loved friends of early youth Are numbered with the dead, Propped on a staff I limp along,
Dim mists obscure my sight,
But this frail flesh still dreads the doom Of everlasting night!§
God satisfies the snake with air,
Grass to the cows is food and bed, Man's nobler soul is clogged with care, Struggling to gain his daily bread.
I've never sought release from births by honouring Siva's feet,
Nor oped by merit huge the gate of Indra's heavenly seat,
Nor wandered with my youthful feres in Pleasure's giddy maze,
Then vain my mother's cares and woes, and profitless my days.
§ Cf. the verses of Maecenas :Debilem facito manu, Debilem pede, coxa; Tuber adstrue gibberum Lubricos quate dentes, Vita dum superest, bene est. Hanc mihi, vel acuta
Si sedeam cruce, sustine.
Seneca, Ep. 101.

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JANUARY, 1876.] METRICAL TRANSLATION OF THE VAIRAGYA SATAKAM.
Of evil men and oppressors.
I have not wasted life, but life hath wasted me, I have not chosen pain, but pain hath been my lot,
My drink is of the crystal brook, of fruits my banquet's spread,
Some men make Time their fool, but here My frame is swathed in strips of bark, the Time's fool you see, earth's my sumptuous bed,
I've long been dead to joy, but passion dieth
Thus happier far, than forced to bear the upstart insolence
not.
Insults I've borne, but not with patient mind, Pleasures forborne, to which my heart inclined; Put up with hunger, nakedness, and cold, Not for the love of God, but love of gold; Thought much on wealth, but not on Śiva's feet, And broke my slumbers not to pray, but cheat; I've lived a hermit's life without his creed, Made earth a hell, but gained no heavenly meed.
Wrinkles deform my face,
And hoary hairs my head, Withered my youthful grace, But avarice blooms instead.
The joys of sense will vanish soon, what do we gain thereby?
Those only store up merit who in all themselves deny;
When pleasures flee, they leave behind a neverending smart,
But he who hurls them from him fills with heavenly peace his heart.
As knowledge grows, content expands, and fell desire abates;
But worldly joys, if long embraced, a baneful influence gain;
Thus Indra, like a mortal king, hopes, trembles, loves, and hates,
From having held through endless years an undisputed reign.
Of worldly enjoyments.
I'm forced to beg my loathsome daily mess, My couch the earth, myself my only guard, Of filthy patched unseemly clouts my dress, And yet these worldly longings press me hard. Against the love of beauty. The moth unwitting rushes on the fire, Through ignorance the fish devours the bait, We men know well the foes that lie in wait, Yet cannot shun the meshes of desire.
Of those the new strong wine of wealth hath robbed of every sense. Of vain-glory.
By mighty sages' will this world first saw its natal day,
3
Others have conquered it, and thrown with scorn its wealth away,
Others rule fourteen higher worlds all happier than ours,
Why then should lords of some few towns thus vaant their petty powers?
Of indifference to worlilly things. Thou art a king, I grant, but we are famed for boundless lore,
Thy wealth's renowned, our skill by bards proclaimed on every shore, Between us no vast gulf is set: what though thou scorn our name,
Yet we, to all indifferent, heed not thy praise or blame.
This world still groans 'neath many hundred kings
All emulous to snatch their neighbour's share, Each paltry gain some fresh enjoyment brings To fools whose greed should fill them with despair.
This earth is but a lump of clay girt with a briny ditch,
Where hosts of squabbling kings contend, all striving to be rich,
One cannot blame these grovelling slaves for clinging to their store,
But out on those who stoop to beg at any royal door!
The misery of a courtier's life. What can I do in princely courts, Unskilled in vice, and idle sports, Nor singer, actor, rogue, nor clown, Nor bent on pulling others down ?||
Of old time learning courted saintly bliss, Then stooped to be the slave of base desire, But now that kings 'gainst intellect conspire Each day she plunges deeper in th' abyss.
|| Cf. Burke, vol. II. p. 106, 1. 33 (Bohn's ed.): "Kings are naturally lovers of low company," &c.

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THE INDIAN ANTIQUARY.
[JANUARY, 1876.
NOTES ON SOME PARTS OF THE AHMADNAGAR COLLECTORATE.
BY W. F. SINCLAIR, Bo. C.S. Kopargam lies sixty miles north of Ah- upon a coarse stone plinth, with no inscription madnagar on the Malegâm road, on the north or ornament whatever,-unless a small marble bank of the Ganga or God â var i river, and, linga may be so called. Yet the surroundingsthough itself a small place, of no particular im- the black massive walls of the vádá, and the boilportance except as the head-quarters of a tâluka, ing current of the sacred river--make it no it possesses some historic and legendary interest, unfit place for the ashes of a man who, with all and bas in its neighbourhood some valuable his follies and crimes, was certainly the first remains.
soldier (though not the greatest general) of his Koparga m itself was the favourite residence time and nation, and is still remembered as of the famous Raghunath Rao Bhat, com- having "watered the Dekhani horses in the monly called Rag ho bê Dad &, the brother of Attak." the Peshwa Balaji Baji Rao, and father of the Near the site of the old palace in the island last of the dynasty, Baji Rao II. The Mamlatdår's stands the temple of Kacheśvara,-a set of kacheri is now established in a palace built buildings of little beauty and no antiquity, but by or for him, which is, however, remarkable extremely sacred, and possessing a Mahátmya for nothing but a very pretty carved wooden or chronicle of their own, which might yield ceiling in one of three rooms reserved for the some information to a scholar able to read it. accommodation of district officers on tour. The The following legend is said to be contained in building itself, like most Marathả palaces, is it, but it was told to me by word of mouth :constructed of the worst possible stone and "In former days the Gangthari (plain of brickwork, concealed by showy carpentry and the Ganga) was inhabited, like the rest of the cut-stone facings, and will probably have to be Dekhan, by Daityas, whose great gurú, Sukra abandoned next year, when I hope the decora- Acharya, resided in this island. The gods tion referred to above will be preserved from were not able to deal with them, and consulted the wreck, as one of the few samples of really Bțihaspati, who undertook their conversion, and good decorative art which remain to us from despatched his son, named Kach, on the pious a period and dynasty of generally unmitigated errand. Kach went to śukra Acharya* barbarism.
and enrolled himself as his cheld or disciple. Opposite this, in a grove of trees in an island Now $ ukra Acharya had 'one fair daughter, of the Ganga, was formerly another palace, who was much taken with the good looks and which has been pulled down and sold, as has good manners of the new comer. But the also a third at Hinga ni, three miles off, and Daitya disciples were jealous of him, and sus. need not be lamented. But at this last-named pected that he meant no good; so one day they place still stands the tomb, or rather cenotaph, slew him in the jungle, and came home and of Rag hob å himself, which is worthy of some reported him missing. The lady, however, with remark. In an elbow of the Ganga, and sur. her wits sharpened by love, was not long in rounded on three sides by its bed, here danger- conjecturing the truth; and she went to her ons and rocky, stands a fortified enclosure of father and induced him to repeat for the benefit cut stone, 65 paces long by 58 wide. I had of Kach a mantra which should restore him, no way of measuring the height of the walls, if dead, to life again ; and shortly after the but they must be at least sixty feet high. There dead man walked in and proceeded to prepare is only one gate; but the side towards the his suppor. Three times the Daityas made river is quite open, and it appears to me, from away with Kach, in one way or another; but the way in which the corner towers are finished, still the lady coaxed the words of power out of that it was never intended to build it,-at any her fond parent, and still the objectionable inrate to the height of the other sides. In the trader came to time.' Then they devised centre is the cenotaph or thadki, a very small cunningly together, and having knocked Kach and rude erection of timber and brickwork on the head yet once more, they burnt him to
• In the story of Wâman (Ind. Ant. vol. IV. p. 243) Sakar or Sukra Acharya appears as the chief priest of king Bali.

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JANUARY, 1876.]
NOTES ON THE AHMADNAGAR COLLECTORATE.
ashes, which they mixed with Sukra Achirya's evening draught, and then told him what he had swallowed. The gurd's daughter, missing the object of her affections, returned to the charge with entreaties for his restoration to life. But,' said Sukra Acharya, the man is in my belly; and if he comes to life there he'll certainly burst me, and you'll lose me in recovering him.' She, however, answered that she was bound to have both,' and required her father to teach her the necessary spell, by means of which, she said, she would revive him in his turn, if the resurrection of Kach should lead to such unpleasant consequences. The Acharya said
it was absurd; no woman could be admitted to the knowledge of such mysteries.' However, she gave him no peace till he consented. But as he was teaching her the mantra a new complication occurred: for Kach-who appears to have retained his presence of mind through the processes of slaughter, combustion, and deglutition-overheard the lesson from his place of confinement in the gura's belly, and forthwith availed himself of the knowledge by repeating it himself. At once he emerged safe and sound from the interior of the Acharya, who, however, as he had predicted, did not survive the operation. His daughter promptly made use of her newly acquired knowledge to restore him to life, and then proceeded to offer her hand to Kach. But he, being more scrupulous than grateful, replied that, inasmuch as he owed life to her, she was his mother; and further, being the daughter of his guru, she was his spiritualsister; and under either view of their relationship the match was impossible. The lady rejoined, and words rose so high between them that Kach cursed her, and declared that for her unmaidenly forwardness, and for presuming to learn things forbidden to woman, she should never have a Brahman husband at all, but must take up with some one of inferior race. Sukra Acharya was converted to orthodoxy by his words (one doesn't quite see why), and he and all the Daityas became good Hindus. To this day he and Kach sit side by side in stone upon the island, and are the objects of much piety, and enjoy a good fat devasthan inám.t" I asked what became of
the daughter of the Daitya, but my informant did not know, "only there is a great stone that represents her."
It was at Koparg am that Balaji Lakshman Sarsubedar and Manohargir Gossvit inveigled 7000 B hills into their power in the year 1804, and threw them, it is said, into wells, which last detail I doubt, not finding, myself, enough wells about the place for a tenth part of the number; but there is a fine deep pool of the river convenient for the purpose. The place was occupied by Madras troops in 1818 and following years, and a few European tombs then erected remain near the ford.
About four miles down the river, at Kokanthân, there is a temple of Mahadeva which must be very old, and is remarkable for the beauty of its internal carved stone-work, especially of a pendant in the central dome, representing a sort of large flower, or rather bunch of flowers, suspended by its stone stalk from the keystone of which it forms a part. The external decorations, though worn by weather and defaced with the plaster dear to church wardens in all climates, are worth remarking: the principal pattern is one of wreathed snakes, which develope in some places into a foliage pattern; the transition is easily seen by looking at a sufficient number of examples. The combination of vegetable and animal forms in decoration is common enough in Indian art. There are many examples of it in the Ajant à ceilings, and the makara, or monstrous head ending in foliage, is a favourite at Ambarnath and elsewhere, and to this day popular in both houses and temples, in stone and wood; but I never saw this snakeplant pattern before.
The temple is of the form common in ancient Saiva buildings in the Chalukya and derived styles,--a shrine and mandap, each upon a plan originally square, but with so many projections added to each side that the figure eventually becomes a lozenge with porches at three corners of the mandap, and the door of communication with the shrine at the fourth. In this temple the eastern side door is replaced by a sort of transept of quite different work from that of the rest of the building, being covered with square panels of stone carved in geometrical and other fanciful
+ Grant of land for the service of a temple.
I Misspelt Mandhargir'in Ind. Ant. vol. III. p. 189. See alsu Grant Duffs Hist. of the Marathas, vol. III. p. 240,
and Mr. Loch's Account of Ahmadnagar, Musik, and Khandesh, p. 10.

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patterns, very like the stone lattice-work of the windows in many modern temples. This transept is the shrine of a village goddess, who has, the villagers say, no name (which is probably untrue), and is powerful to cure the itch,-not an ncommon disease among her votaries. Their gestures in describing her virtues were equally appropriate and amusing.
There are several other temples in this village, apparently of great age, but of no beauty; one of Mahadeva formerly stood upon a mound west of the village, which may possibly be a barrow, but I had no time to open it. There are still lying there a large linga and a Nandi, or bull, which the villagers neglect, "because," they say, "the divinity is gone out of them." This village has a much cherished custom, which is that upon the Akshatritya, or third day of the waxing half of the month Vaisakh, which fell in 1875 on the 8th of April, the little boys go out and engage the youngsters of the village of Samvatsar, across the Ganga, with slings and stones. If this be not observed, rain will not fall, they say, in the ensuing season; or if it does, it will fall under such a nakshatra as to engender multitudes of field rats, who eat up the crop, and this is called 'rats' rain' (undiranchi pání). If, however, the stone fight be waged with due spirit, it is followed by plentiful manjaryanchi páni,' i.e. rain falling at an astronomical conjuncture favourable to the development of cats, and a plentiful crop is safely harvested. Some busybody wrote and assailed this ancient and laudable practice in the native papers, and caused a reference from a paternal government, and much anxiety on the part of fussy policemen; but this year, at any rate, I have been able to secure the due observance of the Akshatritya from officious or official disturbance.
About six miles up the Gangå from Kopargâm, at Kumbhârî, there is another ancient and curious temple of Mahâdeva. The spire is gone, and the exterior, unlike that of the Kokam thân temple, is plain and massive; except at the porches the only external ornaments are niches for statues, which last have disappeared so long ago that the villagers deny that they ever existed. The stone, however, at the backs of the niches shows where they were plain enough. The spire also is utterly gone, but the interior is
[JANUARY, 1876.
as rich as that of the Kokamthân temple, and evidently of the same school. One rather curious ornament characteristic of both is a concave quarter-sphere crossed by two intersecting ribs. The wreathed snake-plant also appears on the west porch. Other ornaments are the sun and a very long and narrow lozenge or lance-head. This last has been copied upon the gateway of the funereal vadd at Hingani, where there is a little sculpture unusually good for so modern a work,-in the Dekhan at least. In this temple, as at Kokam thân, a transept takes the place of the last porch. Here, however, it is uniform with the rest of the building, and evidently part of the original design. It is occupied by Lakshm. Devi. A mori, or pipe, in the east wall of the shrine, is said to be for the purpose of admitting the earliest rays of dawn to light up the linga. It looks more like a drain, but is at a higher level than the top of the linga, and was perhaps made for the purpose of bathing it with water, or, as has sometimes been done, with milk or other fluids.
There are a few remains of two other temples of the same class at Maleg âm and Mahegâm, a couple of miles higher up the river, but in not one of them is there a single inscription, nor could I pick up any legend which might throw some light on the history of these buildings. The vil lagers have 'Hemâḍ Pant' at their tongues' end, of course. One gets rather tired of the name of him in Western India. However, at Kokamthân the kulkarni (village accountant) actually knew who the historical Hemâd Pant was; and it is just possible that where so much of the truth had lingered, there may be some in the belief that he had some connection with the school of architecture which evidently once flourished in the plains of the Gangâ.
At Ranjangâm Deshmukhâche, about ten miles south-west of Kopargâm, on the road to Sangamner, is an ancient bárao, or reservoir, which I conceive to be one alluded to by Drs. Gibson and Wilson in the Jour. Bomb. Br. R. As. Soc. vol. III. pt. ii. p. 87, under the head of structural Buddhist remains coeval with the caves. There is nothing Buddhist about this, however, and no reason to suppose it coeval with any Buddhist cave.
The plan and structure are the same as those of modern works of the same sort, abundant in the district; and the only ornament consists

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in a series of little niches about two feet high, which donbtless once held images. As I have above referred to the supposition of Drs. Wilson and Gibson that this and some other structural buildings may be Buddhist and coeval with caves, I may observe once for all that in several years' wanderings in the Western Dekhan and Konkan I have found only three relics which I would even conjecture to be of that character. The first is the Dickinson Stone, now in the possession of Government at Junnar, in the Punâ district. It has evidently formed part of the frieze of a large building, and has on one side five squatting figures in low relief, representing, apparently, ascetics in the attitude of contemplation. What is curious about it is that the artist appears to have had some idea of caricature. The second is a stone in the ruins of a small temple just at the head of the Nana Ghât, about fifty yards from the Dharms âlâ cave, which bears a suggestive resemblance to a dahgoba. The third is an old temple of Sangamesvara Mahadeva near Pârner, in the district of Ahmadnagar, in the external decoration of which occurs something like a dahgoba. The temples of Ankolê and Harichandragaḍh, which I have presently to describe, are both mentioned by Dr. Gibson in the paper referred to as belonging to this class of remains, and Dr. Wilson (who never saw them, I fancy) appears to endorse his opinion. What I have said above will save me from the necessity of frequent quotation.
Sangamner is a pretty and thriving town of 7,000 souls, upon the Prâvara river, (called by Grant Duff the Paira), an affluent of the Gangâ. It is not remarkable for anything except the beauty of the wood-carving on some of the houses. There is a small but pretty domed tomb over a Muhammadan saint, who has some hazy connection with the emperor Alamgir. I procured indifferent copies of some inscriptions on it. Near the Assistant Collector's bungalow are some of the finest
NOTES ON THE AHMADNAGAR COLLECTORATE.
§ If the reader will turn to No. XV. of the Ambarnath plates in vol. III. of the Antiquary, he will find a drawing of a similar niche containing a shattered figure of Ganapati, the ornamentation of which is identical with that at Ranja ngâm.
Mentioned by me in Ind. Ant. vol. II. p. 43, and by Mr. Burgess at p. 11 of his Memorandum on Junnar, addressed to the Government of Bombay on the 21st of November 1374.
The cave is full of Pali inscriptions-vide Ind. Ant. vol. II. pp. 11, 12, and Jour. Bomb. Br. R. As. Soc. vol. III.
7
tamarind trees in the Dekhan, and an old Muhammadan cemetery, one of the headstones in which is a pillar apparently taken from the door of some Hindu temple of the class of those already described. No other remains of this temple exist, but there are plenty of modern ones; and a Muhammadan shrine in a queer place,the hammam-khána, or hot-bath room, of the old town fort. At some period,-probably under the Marâthâs, whose constant immersion in metaphorical hot water is consistent with a great contempt for the use of that fluid in the concrete,-a fakir turned this bathroom from a temple of cleanliness to one of godliness,qualities which, however closely connected in our proverbial philosophy, are highly antipathetic in Sangamner. His memory is still kept up there by a green flag, and an everburning light, which is attended to by the kacheri peons as ex-officio ministrants, and allowed for out of the petty supply fund of the Mâmledâr's office.‡
A few years ago Sangamner was honoured by the presence of a curious person,-a sainted Mâmledir. Indian readers, accustomed to look upon our native officials as very useful and industrious, but seldom particularly pious, will probably be surprised to hear that such a post was occupied by a man who might easily, had he chosen, have become the leader of a numerous sect, and occupied a place in religious history like that of Kabir Pantor Svåmi Narayana. This gentleman (he is still alive, though retired from the servico) early distinguished himself by a great respect for human and animal suffering. Like the bishop of Blois
"A pitiful man was he :
He wept and he pined for the woes of mankind, And of beasts in their degree;
He would rescue a rat from the claws of the cat, And set the poor captive free; Though his cassock was swarming with various
vermin,
He'd not take the life of a flea."
pt. ii. p. 64.
I shall have occasion to describe it more particularly iu a later part of these notes.
† Published in Ind. Ant. vol. IV. p. 349.
For the benefit of readers in Europe I should explain that a Mamledar (properly M & m latdar) is the native official in charge of a talaka or sub-division of a district. He has considerable power as head of the local revenue administration, and is generally a magistrate of the second class,-.e. can inflict fine, whipping, and imprisonment up to the limit of six months.

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I well remember the tragic indignation of a "Hanmant Nayak was chief of all the police officer who had bestowed much pains Bhills in these parts, and made war upon upon the education of a sucking pig, when he the Moghuls. They came fighting and fightheard that the deva,' as he was commonly ing from Puņa (about seventy miles), and the called, had met the animal on the road, tra- Bhills lay in thai nalla, and Hanmant velling to the common bourne of pigs upon a Nayak bent his bow to shoot. Then a sarar Mahar's head, and had actually bribed the shot at him with a matchlock from this place, cooly to release the intended victim. It re- and hit him right in the breast-bone ard slew quired all the intercession of the much-amused him, but as he fell he loosed his shaft and killed District Magistrate, who thought the deva's' that sawâr. And after the battle the Bhills influence worth retaining in the service of Gov. brought him up here and buried him, and set ernment, to prevent the victimized owner of the up this stone. And all the Bhills love to be pig from bringing the holy man to martyrdom in buried here. And once a year they come and a criminal court, All M a harashtra believes slay cooks, and get exceeding drunk. And, firmly that a deficiency in my friend's treasury, further, if any man have a broken arm or leg, caused by his drawing on it for charitable pur- he makes him the likeness of it of bel wood poses, was miraculously made up just before the (Cratæva religiosa) and offers it with a cock to arrival of an unsympathizing Collector to ex. Hanmant Nayak, and recovers of his amine the balances; and when I lay upon the injury." The tomb is covered with little wooden Paņa passes, in 1874, the answer of almost legs and arms, and close by are two or three every traveller who passed up and was exam. other tombs of the same sort, square platforms ined as to his business and destination was surmounted by little obelisks, and others more that he was going to fall at the feet of the 'deva' modest. The distance from the tomb to the at Sangamner. Many of these pilgrims ambush in the nallå is about 150 yards,-a good came from great distances, and by the most range for either bow or matchlock, if the toilsome paths.
story be true. A more educated authority told The old gentleman's visits to Puņå or any me chat the action was fought in the time of other large town were always the signal for the Balaji Baji Rao Peshwâ, and against his troops, assemblage of a crowd of votaries, and for a nou the Moghuls. The practice of offering up general petition in all the offices for a day's these wooden limbs is not peculiar to this leave to go and worship him; and once a rail. place. I saw them on a tomb near Takli way accident was attributed to the crowd press- Dhokes vara, in the Pårner Taluka, a few ing to the carriage in which he was making a days afterwards. journey. He was, to do him justice, very modest From Parner to Ankole is fourteen and unassuming himself, and served out his time miles. On the road, at Thagam, are a few for pension without ever incurring serious cen. remains of another Hemad Panti' temple. sure. One remarkable point about the matter Indeed they seem to have been common all was the utter indifference with which the Hill along the Ganga and its affluents; much less Kolîs treated his divinity. They are nominally so, however, in the country whose waters Hindus, and do occasionally visit the well-known flow into the Bhima. Here, however, the tarthas, but of the hundreds of pilgrims that Muhammadan occupation appears to have been I have seen passing through their hills to visit more complete and systematic, and perhaps the 'deva' not one was a Koli. The bear and they destroyed what existed on their arrival. tiger are still their favourite living divinities. At Ankole itself there is a very fine one. It
A few miles south of Sangamner the Puņa is said to have been discovered about a hundred road ascends to a lofty plateau by a difficult pass, years ago by the plough of a Kunbi striking the called Hanmant Nayak's Bari. Near kalas, or finial of the spire, which in this inthe top, upon the ridge of a natural trap-dyke, is stance ineans the uppermost part of the remaina stone pillar raised to commemorate the death ing building, for spire and loulas have long been of the eponymous Hanmant Nay a k himself, gone,--swept away probably by the same flood whose story, as told to me on the spot, was as which buried the remainder of the building in follows:
the deep alluvium beside the Privara, which

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still conceals probably a third of the exterior. The upper part of the central dome appears also to have suffered, and to have been rebuilt at a time when the restorers were unable to emulate the skill of the original decorators, but probably previous to the re-discovery mentioned above, as they used no mortar, though modern piety has 'pointed' their work with chunam, and covered the ruins of the spire with a coat of plaster, surmounted by three absurd little gilt pinnacles, which make the whole oddly resemble a huge wedding-cake.§ The plan is in some respects peculiar; we find the normal mandap and shrine, set like two broken squares touching at angles, but it has a porch and door behind the linga-shrine,-a thing I never saw anywhere else,l-and the two side porches of the mandap appear never to have been used as entrances, nor even as shrines. They are supported on short pillars, and must have been partly open to the light, but are surrounded by a continuous parapet, which seems to have been surmounted by a dwarf wooden or stone railing about fifteen inches high, judging from the mortice holes in the stone-work, and the peculiar bases of the pillars which rest upon the parapet, and are quarter-shares of a truncated pyramid inverted, with only the outer sides ornamented. Unfortunately, the front porch has been restored, by some pious blockhead, in the Saracenic style of a handsome modern temple in the village, so that it is not available for purposes of comparison. More than that, the Vandal threw away the ruins of the old porch, on one of which was a long Sanskrit inscription, observed, but not copied, by Dr. Gibson twentyfive years ago. After long search I found that the fragment on which it was had been turned face up under a nimb-tree, and used as a seat by the idlers of the village, who had with their barbarous hinder parts obliterated the inscription (never very deep or clear cut) beyond all hope of transcription or estampage, though it is possible that a competent Sanskrit scholar, with time and the stone itself before him, might decipher a few words. I believe Bhâu Dâji got a rubbing when it was in not quite so bad a state, and perhaps this has been read; if not, what might have furnished a key to the history
NOTES ON THE AHMADNAGAR COLLECTORATE.
§ A relief on a small ancient grave-stone south of the temple seems to represent a Dravidian roof,-perhaps copied from this or some neighbouring building.
Possibly this was originally the shrine, and that now
9
of the now dumb ruins of this class in Ahmadn agar has probably been irrecoverably lost, for the stone is much too heavy to move, and scholars are as plenty in Aikolê as lawyers are said to be in heaven. Those of the town professed to be much puzzled over an inscription on the threshold of the shrine, which a little scrubbing revealed as modern Marathi, and bad at that, recording the name of a kulkarni who engraved it there in the hope of acquiring post mortem spiritual benefit from the feet of the worshippers, who must step or kneel upon it to adore the linga.
The carving of the temple resembles to a certain extent that of the Kokam thân and Kumbhârî temples, but is enlivened much more than either with small standing figures of various Hindu divinities. The hansa, or sacred goose, appears both on the rear porch and on the central pillars. Almost all the figures appear to have been wilfully defaced. The best parts are the four great architraves forming the first course of the central dome of the mandap. Two of these are adorned with battle-pieces; the third with a representation of Vishnu lying upon the folds of the great serpent. Right and left of him the "naked Nâgå folk"-quaint figures, half-human half-snake-squat upon their curled tails, and outside of them common mortals. Opposite this is a spirited representation of the churning of the ocean by the gods and demons to obtain the Amrita. The great Nâ ga's long body is curled in a round turn upon the top of the mountain Mandhår,-shaped something like the finial of a temple spire. Three or four comparatively large figures represent the gods, who have just let go, one only retaining hold of the snake's head, against their turn comes to haul again; while a lot of little Asuras are running off with the tail with a stamp-and-go motion that reminds one irresistibly of sailors at a bawser
"With a yeo-heave oh! and a rumbelow, And a heave! my mariners all! oh!" The great snake, through it all, with his head just sufficiently raised to look about him, maintains an air of the most solemn indifference. The architraves of the other domes are ornamented with a pattern of blade-like leaves, occupied by the linga ita ante-chamber; its pillars resemble those of the central dome, not those of the surviving lateral porches or transepts.
T Vide Ind. Ant. vol. IV. plate facing p. 5, fig. 4.

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[JANUARY, 1876.
set as it were in a double row, so that the points of the rear rank appear in the intervals between the shoulders of those in front. The rest of the nine interior domes, and of the lateral porches or transepts, is modern work ; but the porch behind the shrine, though much injured, preserves its original ceiling, resembling those of the temples above described. Dr. Gibson mentions "Bacchus-looking figures" as forming the capitals of the pillars; but these are merely the four-handed figures which are found as brackets at Ambarnâth and other places in the Konkan, though this is the first place where I have seen them above ghat. A comparison with these pot-bellied monsters would, I fear, have been odious to the graceful Dionusos; but doubtless the doctor was thinking of Silenus. He also mentions some "mounds of earth round the town" as possibly containing other remains, but upon examination they turned out to be the spoil-heaps of modern quarries
Twenty miles from Ankole by the nearest road lies the mountain of Harichandra- gadh, the culminating point of the ridge which divides the drainage areas of the Bhima and the Ganga or GodÂvari; nor is it un worthy to crown the most important watershed of the Dekhan. The crest, occupied by a small fort, attains an elevation of 4700 feet above sea-level; and the scarps which overlook the Konkan on its north-western face are estimated by Colonel Sykes at three thousand feet of sheer descent. I should say less; but they are certsirly the finest cliffs in the Northern Sahyadri (probably one of the most precipitous ranges in the world), and the views are magnificent. The west wind striking with great force against these cliffs produces such an up-draught that branches of trees, or the like, thrown over, descend only a few feet, then, hesitating in mid-air, suddenly reascend, and fly far inland over the head of the as tonished experimentalist. It is an article of belief with good Hindus that a man jumping over with proper faith in the local divinity would return in like manner safe and sound; but no one has tried the experiment in these days of infidelity. The top of the mountain is what, for want of a better name, I must call a
plateau, though it presente inequalities suffi. cient in some countries to make a very respectable mountain and a valley or two. It is about four miles in diameter any way you take it, and about the centre there is a group of Brahmanical caves, as follows :
No. 1. A dharmaśâlâ, with bench all round. No. 2, "The horse, "-a large cave, or rather group, -has a verandah, supported on stout square pillars ornamented only with a capitalcomposed of "thin slab-like members" increasing in size upwards. This opens at one end into a long cell, with a small well or cistern beside it, and at the other into one somewhat similar but smaller. Behind the verandah is a large hall with three cells. Unfortunately it was occupied at the time of my visit by an English lady, which prevented my examining it very closely but en revanche her kindness enables me to accompany these notes with a sketch of the façade. The hall is lighted only by one large door and two small embrasures or windows.
Nos. 3 and 4. A large double cave, occupied when I was there as a kitchen : divided by a partition, on which, in high relief, is a figure of Ganapati, about life-size (assuming Ganapati to be of human stature).
No. 5 is a large double cell.
No. 6 a dharnasilâ, with bench, inner room, and well.
No. 7 is similar, though not exactly on the same plan as No. 6, with which it communicates by a window in the thin partition left between them.
No. 8 is a double cell, with a bench, upon the front of which are carved a few figures and ornaments, including a sort of diamond-shaped flower found also on the temples described above.
No. 9 is the same, with a well.
These form one range in a low scarp looking north-east, and the numbers are from the east westwards. The last two or three are muck ruined, a vein of soft red stone cropping ont here.
A little below this row of caves is a large reservoir, along the southern side of which is a row of little niches or shrines, some still oocupied by images. This is surrounded by small temples and thadlís or cenotaphs, some of
• Vide Nos. VII., XI. XII., and XXIII. of Ambarnath plates in Ind. Ant. vol. III. They only appear on the
pillars of the central dome and rear porch. The others have fiddle-headed' brackets with the cobra's hood.

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C
ewek
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SA
O
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PRINCIPAL CAVE IN THE UPPER RANGE HARICHANDRAGADH.
Mi-
well

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NOTES ON THE AHMADNAGAR COLLECTORATE.
11
which show a return to first principles in their those of Buddhist caves. I am not sure wheresemblance to kistvaens, being constructed of ther No. 2 was intended for residence or worthree or four upright slabs with one laid over the ship, bat suspect the latter. The Linga cave and top. This pattern is not uncommon either in this principal structural temple are the only ones or the Puņa district. They are generally about now used for religious purposes. There can be two feet high, sometimes very rough, some- no doubt that the whole group is Brahmanical. times built of slabs carefully hewn, and decor. There is nothing throughout them which can be ated by cutting the top slab into something taken for a Buddhist symbol; while Hindr ornalike the roof of a temple. They are, of course, ments and images abound. The dharmasalî caves comparatively modern, but the exact date is beside the temple, I fancy, were constructed never attainable; and they are not, I think, along with or after it,--they are so completeoften constructed at the present day. Belowly subservient to it; indeed, it was probably the reservoir again is a small temple in a pit, built of the stone excavated from them and half cave half building, consisting merely of a from the pit in which it stands. The decoration cell with a shrine at each side, one of which is in a style much resembling that of the temcontains the socket of a departed linga. Belowples already described, except that small figures it again is a deep hollow or pit, seemingly of animals are sculptured outside the spire and formed by cutting away the rock at the head walls, which is not the case with any of them. of a ravine, so as to leave a small level space, The pit is enclosed on the approachable side by in the centre of which rises a structural tem- a massive stone wall, outside of which, and on ple with spire. It has a very ancient appear- the pillars of the dharmasala and linga caves, ance, probably contributed to by the tremendous are two or three very rude and fragmentary rainfall of these western highlands, but is also inscriptions, apparently in rather modern Maremarkable for its plan. There is no mandap; rathi characters; but I had not time to stamp the shrine is under the tall spire, which is or read them, nor could I get a copy taken. of the Northern' form; and the linga within I fancy they are merely the work of visitors or is worshipped from any one of four doors idlers. I could bear of no other caves in the with porches. Another shrine, containing the neighbourhood. The nearest,-those of the image of some goddess, is half built, half Nana Ghât, about fifteen miles due south as hewn out, in the south-eastern corner of the the crow flies, and thirty by the nearest way hollow, the western side is occupied by caves practicable to the bipes implumis,-are Buddhist, used as dharmasalás, two or three in number, as as also those of Junnar, at about the same you like to count them, for they are much distance south-east. mixed up together. About fifty yards down In the same range, however, are two other the ravine is the best cave in the place, --a great groups of Hindu caves. The first, those of cistern about forty teet square, the centre of Dhokeśvara, are on the east side of one of which is occupied by a huge linga surrounded two rugged hills that rise from a stony plateau by four pillars (or the remains of them) some- about two miles from the village of Tåkli, a thing resembling in pattern those of the chief cave well-known camping-ground on the road from at Elephanta, but much more slender,-about Sangamner to Pârner, twelve miles from the one foot in diameter. There is a good relief latter town, and sixty from Harichandragadh. on the left side of the cave,-three or four figures There are two caves, approached by a flight worshipping a linga, and a small chamber above of steps leading to a built-up masonry terrace ; the level of the water. The worshippers swim whether coeval with the caves or not I cannot and wade round the great linga in the centre, say, but think not. The largest is a big temple, splashing it with water.
twenty yards deep by fifteen wide, the front The whole group except No. 2 and the open, and supported by two massive square Linga cave are remarkable for their want of pillars and two pilasters. A little inside of symmetry or uniformity of design, and also for these, another row supports a massive quasithe large size of the cells, as compared with joist or architrave running right across the
Two small caves are mentioned in the reports for the Bombay Gazetteer as existing in the mountain of Mahakali, near Ekdare, in this taluka.

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temple; and within these again is the shrine, hollowed out of a great rectangular block left standing from floor to roof of the cave. Behind this again is a dark passage or pradakshina. The chief object of worship is a mean little linga in the central shrine, but there is another to the right of it (as you enter) faced by a large Nandi, or bull, carved in sitú. On the same side, but nearer the entrance, in a sort of chapel or niche, is a four-armed figure grasping several weapons; one a live cobra; another, looking like the head of a mallet, perhaps represents the damru or drum; the others are indistinguishable by reason of age, oil, and red lead plentifully bestowed by the worshippers, who honour this gentleman under the name of K âl Bhai rava, though I fancy he started in life under another title. Of several cobras about him, some seem to have been cut at a comparatively recent period. Opposite him are a row of eight ladies called the Ashta Mâtra,-Yoginis I suppose; one has the head of a pig or horse-probably a kinnara. Besides these there are giant dwarpáls, animals of all sorts on a smaller scale, and a multitude of other figures, some cut in sitú, others on detached or even imported stones,-in fact the cave is a regular gallery of Hindu sculpture" from the earliest times to the present day," and the collection is still increasing. The other cave is a triple cell a little higher up the rock, the inner division separated from the outer by a low partition wall without a doorway, so that one must stride or scramble over this to get in. It is approached by a risky stair in the rock, south of the big cave. There is no inscription except a modern Marathi one on a small thaḍks outside the chief cave. I heard of a cave at Virole, seven miles from Pârner, and the identity of the name with that by which the Marâthâs know Elura tempted me to hope great things; but it is a mere hole in a rock by a modern though very sacred Hindu temple.. There are, however, real caves at Waḍgâmdary â, four miles from the large village of Kân hûr and twelve from Pârner, but I had not time to examine them.
Most of the places referred to in the foregoing notes are in the Kopargâm, Sangamner, and Ankolê tâlukâs, drained by affluents of the Godavari. The caves of Dhoke svara and
On a subsequent visit I found them to be natural caves, rather spoiled by bad modern masonry, and of no archi
[JANUARY, 1876. Wadgam only are in the Pârner tâlukâ, which lies partly in the wide open valley of the Ghor river, and partly in the hills which form its northern boundary, and belong to the great dividing ridge of the Dekhan. The talukâ is tolerably rich in remains, but none are of the ornate character of those already noticed.
At the junction of two small streams near the town of Pârner itself is a temple of Mahâdeva Tryambakesvara (called also, from the site, Sangamesvara), of considerable age and interest. The ground-plan is the normal double broken diamond or square, but not quite so elaborate as at Ambarnath; for while there we have four superior re-entering angles between porch and porch on each side, and the salient angles also have each a double notch, here there are only three superior re-entering angles, and one small one next the porch. The roof is supported by four pillars standing in the centre of the floor, supporting, with the help of the walls and surviving pilasters, nine small rough domes. As far as can be made out, this was the original arrangement, but the whole building has been destroyed (tradition says by the first Muhammadan invaders), and rebuilt from a height of about nine feet from the ground, as can be seen by the use of mortar in the upper part (the lower being of dry stone-work remarkable for the size of the blocks), and by the inverted position of the decorations. The three porches are all in ruins,--the front one least so. Its door strongly resembles the inner door of temple No. II. Belgaum (figu.ed in plate V. of the Archaeological Report of Western India for 1874), but has not the pierced panels at the sides. The pillars, however, rather resemble those of temple No. I. Belgaum (ibid. plate II.). Perhaps the most curious feature of the temple is a decoration repeated on almost every stone of the exterior, with slight variations, that, namely, which I have alluded to above (p. 7) as suggesting a derivation from Buddhist forms. The face of each of the large stones forming the walls is chiselled out to a depth of about one-fourth of an inch, a band one inch wide being left at its original place to serve as a border or frame. Within this is left in the same manner the figure in question. In some instances only the surface between it and
tectural interest, though the natural beauty of the little glen in which they are makes it well worth going to see.

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NOTES ON THE AHMADNAGAR COLLECTORATE.
13
the bordering band is chiselled out, and then and the same in maximum diameter, and formed it resembles the exterior of a dangoba in low of two pieces, the upper fitted over the lower. flat relief, with ears' at the spring of the This vessel is said to have been found in a dome on each side. On other stones the sur- Brahman's stackyard, and brought to its present face is again cut away inside, leaving a very place by a former Mamlatdar. It is very rough, fair representation of the chaitya, or some simi- and its simple decorations do not correspond lar arch. In every case the top of the device with any of the other remains, and it might have is carried up to, and joins, the border, so that been made at any period by the stone-cutters one cannot tell how the object represented was who hew out oil-presses. But it probably had finished above. The original roof of the tem- sacred uses, for no domestic purpose could plo is entirely gone; no image remains but the be assigned to it; and I found the lower half of linga in its pit-like shrine, and a broken bull in a similar vessel among the ruins of a small a pit lined with modern rubble masonry, over temple (apparently of the same style as Tryamwhom the villagers have piled, in the form of a bakeśvara) four miles off on the Kanbûr road. rude dome open at the top, some fragments The few remains of another temple of the same either of his former pavilion or of the ruined class lie under a tamarind-tree halfway on the porches. One of these, now called a linga, seems road to Supe, in the opposite direction; and at to represent a bunch of grapes turned point up-|| Palshi, twenty miles to the northward, some wards, and may have been a finial of the roof. stones built into, and lying in front of a small Another is a piece of a cornice, and corresponds rude temple between the town-gate and the river, with one or two others lying about, and with show the same scanty ornaments (especially the some built upside down into the wall by the peculiar dome or arch) as the temple and reJunnar Gate of the town, balf a mile off. servoir at Pärner.
A large burao, or reservoir, at the other side The only evidence supplied by these ruins of the town also shows the chaitya-like decora- themselves as to the external form of the roofs tion; and a shrine at one side of it has pillars is that given by the few pieces of cornice like those of the temple. It now belongs to a remaining about Parner; but some clue is mean-looking mosque. Probably it was for- afforded by the gokhles, or niches, in a large merly part of the surroundings of another tem- reservoir at Nighoj, twelve miles west by ple, for the number of columns and cornices south of Pärner. These appear to represent the lying about the town, or built into various struc- exterior of a temple of Dravidian style, with tures (some themselves of respectable age), is cornices which resemble those at Parner. It is greater than could have been furnished by the permissible to suppose that the architect imitated porches of Tryambakeśvara.
in them some larger building, a conjecture which A wretched little modern temple in the centre is strengthened by the form of the reservoir. Its of the town has several, --some corresponding to surface-plan is the ground-plan of a mandap,those of the surviving temple, others much the regular broken square; three large stairplainer, more slender, tapering, and showing in cases replace the porches; and the pier of the section the broken square.
mot (leathern irrigation-bucket) occapies the In front of this temple, under a pipal-tree, position of the shrine. In short it is a mandap several fragments of sculpture are heaped to turned upside down. The construction is highly gother. One is a gargoyle in the shape of a archaic. Each course of the largo blocks of monster's head, and must have belonged to a hewn stone is set a little back from the next large building, as it is three feet long by two below, and firmly imbedded in a hollow cut for deep from poll to chin. Beside it is a great it. There is no mortar anywhere, and the use stone ranjana, or vase, of a form familiar to of a few iron clamps in the steps is probably a modern Dekhani potters,--that of an egg trun. piece of modern repairs. There are no decoracated at both ends. It is 4 feet 6 inches high, tions except the niches mentioned above, from
& Something like the upper half of such a vessel appears only "welve miles distant from it. This barao is larger in the foreground of plate Ix. of the Archeological Report than that of Nighoj, and differa in surface-plan, being on West. India for 1874.
rectangular; but the structure of the masonry in reoeding A better example of this sort of work is to be found courses, each firmly imbedded in its inferior, in the same in a reservoir at Belhe, in the Junnar tåluki of the and can be better seen here, as the sloping site necessitates Pani district, but in the same valley as Nighoj, and an exterior as well as interior exposure of the walls on

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THE INDIAN ANTIQUARY.
[JANUARY, 1876.
"
same bastion, is one in Persian or Arabic, of which I could only get a very indifferent stamp ; and a small ruined mosque under a tree opposite has two, one in situ, and one transferred to the tomb of a fakir just before it, within living memory. I could make nothing at all of them. A small mosque at Rânjang âm Masjidichi, in the east of the taluka, is much thought of by the faithful' as having been built by the emperor Alamgir. It has a date over the door, which I had not time to copy, and only remember now that it did not contradict the tradition. A small tomb on the hill of Da sâb âî near Pârner, is said to be that of Chand Bibi, the fighting princess of Nagar, who seems to have "bestowed on every airt a limb," for this is the fourth place of sepulture I have heard assigned to her. This story, at any rate, may be put aside as improbable and unconfirmed by any respectable evidence. Hindu women offer glass bangles to a jasmine bush which covers the tomb. Considering how little the Muhammadans of Nagar built on their own account, it is astonishing how much they influenced the architecture of their Hindu neighbours, whose later religious edifices are almost all servile copies of Muhammadan designs, and sometimes only to be distinguished from mosques and tombs by the hideous occupants of the interior. The only good modern temples in the part of Ahmadnagar to which these notes refer are that of Sri Ranga at Ankole, which furnished a model to the misguided restorer mentioned above (p. 9), and two at
which the images have disappeared, and been replaced by round stones painted red. But on one stone of the mot-pier are scratched two quatrefoils, as if marked out to be cut deeper; on another two more, and something like a short broad sword or dagger. The villagers say that this represents the shears of a tailor, who in days gone by built the well in fulfilment of a vow to Malai Devi, to whom it is still sacred. There are no other remains in Nig hoj, but several of the villages around contain fragments of ancient sculpture, the most noticeable being, perhaps, a great seven-headed Någa on a grave-stone at Mouje Chincholi, with his tail tied in a true-love knot, and some pillars and a small cornice in the Pârner style, built into and. lying about two small temples at Shirapur, five miles up the Kukri river. The place has, however, a natural lion in the falls of the Kukri, called Kund Mawali, where the river, falling about thirty feet over a sheet of trap, has in course of time cut for itself a narrow and deep channel through the rock, of a kind well known to the geologists of the trap area, but marked beyond any that ever I saw by the elaborate potholes and honeycombs worn by the stream. This place is sacred, of course; and so are the fish which lurk in the deep pools, and are said to attain the size of a man! There are one or two small modern temples, which are objects of pilgrimage in the month Chaitra.
Pârner, which seems to have been always a place of importance, is not altogether without Muhammadan remains. There are built into the bastions of the Junnar Gate, inscriptions the village of Palshi-Mandave (the same "of Sangram Khân Gori, Faujdâr of Pârner," and of his sons, Abdul Karim Khân, who was Fanjdar in 1009,-of what era he does not say; and Yamân Khân, 1008 or 1088, it is not clear which, but I prefer the latter reading, in spite of the enormous longevity which it would assign to him. He was the last of his house, I suppose, who ruled in Pârner, for an inscription on the Nagar Gate bastion is in the name of Karim Khân, Faujdår for the emperor Alamgir, and bears date 1091. All these inscriptions are in Marathi characters, but over the last, in the
village which contains a few ancient remains). One of these, the temple of Vithoba, is really a very handsome building, with a fine domed mandap supported entirely on pillars, though these are rather stiff in outline, and the internal dome is disfigured with ugly painted figures. The vimana is graceful, and shows some fine stone-cutting. The small modern temple in the town of Pârner, already once mentioned, has one curious piece of the Hindu art of our day,-a clay representation of Chandikâ Devi killing the buffalo-devil, executed with roofs show also, below the urn-like finial (kalas), the ornament called amla sila,-here so much flattened as to resemble a cog-wheel more than anything else.
Only the name is intelligible, though the rest of the inscription is legible enough.. I submitted the stamp to both Persian and Sanskrit scholars without getting any interpretation.
three sides. It strongly resembles the plinth of the temple at Konnur figured in plate IX. of the Archaeological Report, 1874. The temple-like niches (gokales) are more elaborate than at Nighoj; their little pilasters are decorated with monstrous faces (kirttimukh, gråsda), and with birds,-whether hansa-geese or peafowl the red paint of modern devotion makes it difficult to say. The quasi

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JANUARY, 1876.]
SANSKRIT AND OLD CANARESE INSCRIPTIONS.
15
considerable spirit by a living artist, a patil of the village of Renawadi, who "learnt to do these things in Bombay,”-I hope not at the School of Art. It is gorgeously coloured and gilt, and 80 much thought of that the cupboard-like shrine
is kept under padlock. At Supe, on the PrņaNagar road, some black and white marble gods, included by a former jaghirdâr in the plander of some Central Indian raid, are equally venerated and admired, with about as much reason.
SANSKRIT AND OLD CANARESE INSCRIPTIONS.
BY J. F. FLEET, Bo.c.s.
(Continued from vol. IV. p. 334.) No. IX.
Chalukya king Jayasinhade va,* whose This is another Kadamba inscription, from local representative in charge of the Banaplate No. 72 of Major Dixon's collection. The vâge Twelve-thousand, the Santaļi or Sân. original, in the Old Canarese characters and talige Thousand, and the Hay ve Fivelanguage, is on a stone-tablet 4' 6" high by 2 hundred, was the Great Chieftain Kundam &, broad at Bala gan ve. The emblems at the the son of Irivabedangadêva. It records repairs top of the stone are :-In the centre, a linga and grants made to the temple of the god and priest; on it's right, a second standing Nandikêśvaradêva of the original local shrine, figure, probably of a worshipper, above which is and grants made to the god Chaturmukhadeva, the moon; and on its left, a cow and calf, with which was connected with the preceding, in the sun above them.
the Saka year 941 (A.D. 1019-20), being the The inscription belongs to the time of the Siddharthi sarkvatsara.
Transcription. [1] +ಶ್ರೀಪತಿ , ಚಕ್ರಧಾರಿ ಗರುಡಾಸನನಂಬುರುಹಾಕ್ಷನಧಿಜಾತಾಪತಿ ಕೂಳಧಾರಿ ವಿವ)ಪ್ರಭಾಸನನಗೃಧಿಕೆಕ್ಷಣಂ ನಟ()[ 2 ]ಪತಿ ಮಾತಧಾರಿ ಕಳಹಂಸರನಡ್ಕ ಮಿಶಾಕ್ಷ ನಿರ್ದವಂ ತೆ ಪುರುವರ್ಿಲೋಕಜನಪೂಜಿತರಿಗೆಇದ್ಯಸಿದ್ಧಿ (ದಿ)ಯ || || [ 3 ]ಸ್ವಸ್ತಿ ಸಮಸ್ತ ಭುವನಾಶ್ರಯ ಶಿಪಿ)ವಲ್ಲಭ ಮಹಾರಾಜಾಧಿರಾಜ ಪರಮೇಶ್ವರ ಪರಮಭಟ್ಟಾರಕ ಸತ್ಯಾಶ್ರಯಕುಳ[ 4 ]ತಿಳಕಂ ಚಾಳುಕ್ಯಾಭರಣಂ ಮಲ್ಲಿ ಕಾಮೋದಂ ಮಾರ್ಪಡಿಛಿಮಂ ರಾಯಗಜಕೇಸರಿ ಗಂಡರೋಳಿ ಗಂಡ(ಸಂ) ಗಂಡಬಂಗಾಲಚೋಳೋರುಕಾಳಾ[ 5 ]ನಳಂ ಚೋಳಚಂಡಾ(ನೋ)ಪೇಕ್ಷವಿದಗ್ಧರಾಯಪವಿತ್ರಚೂಡಾಮಣಿ ಅರಿರಾಯತಲೆಯ ಕರವಸ್ತ್ರ ಅರಿರಾಯಸೆಳೆದಂ [ 6 ]ರಾಯಪುಶಾವಾದಿತ್ಯಂ ತೇಜೋಮಾರ್ಕ್ಸಂಡಂ ಶೌರ್ಯ್ಯನಾರಾಯಣ ರಾಯಮುಂನೀರಬಡವಾನಳಂ ಚೌವಾಣಸಹಸ್ರಬಾ[ 7 ]ಹು ರಾಯಜಗಝಂಪಿ ಕೀರ್ತಿವಿದ್ಯಾಧರಂ ಕೋದಂಡರಾಮಂ ಶ್ರೀಮಟ್ಟಳುಕ್ಯವಂಶೋದ್ಭವಂ ಶ್ರೀಮಶೆಲಸದೇವರ ವಿಜಯ[ 8 ]ರಾಜ್ಯಮುತ್ತರೋತ್ತರಾಭಿವೃದ್ಧಿ(ವಿ)ಪುವರ್ದ್ಧ(ರ್ದಮಾನಮಾಚಂದ್ರಾರ್ಕಶಾರಂ ಬರಂ ಸಲುಮಿರೆ | ಧರೆಯಂ ಚಾಳುಕ್ಯಾನ್ಸಯದರಸುಗ[ 9 ]ಆಕ(ಕೊ)ನರಸಿಂಹಾಸನವಾಳರಯೊಧ್ಯಾಪೂರವರದೊಳಿ ಪರಮೋಕ್ಷವದಿಂದಮಿರ್ದ್ದು ತಪ್ಪಂತಭವಂ || ಜಯವನಿತೇತಂ ಸತ್ಯಾ[10]ಶುಯಿಧೋ(ದೇವಂ ಬಂ(ಎ)ಕುಳಮನೋಳಿ ಸಿನ ಸತ್ಯಾಶ್ರಯಕುಳವನೆ ಸರ್ಕಧರಿತ್ರಿಯನಾಳಂ ಸಾರ್ಬ್ಬ(ರ್ವಭೌಮವೆಸರೆಸೆವಿನೆ[11]ಗಂ || ಆ ಸತ್ಯಾಶ್ರಯಕುಳದೊಆಳಾಸುದತೀತಂ ಪುಕಾಸಿ ನೂರ್ಮ್ಮಡಿಲೈಲಂ ವಾಸದವಿಭವಂ ರಿ[ಶು] ಸಂಕ್ರಾಸಿಯೆ ಕೋಭಾ[12]ಸಿ ಸಕಆಧಾತ್ರಿಯನಾಳಂ || ರಟ್ಟರ ಕೈಗೆವಿರ್ದ್ದೆ(ರ್ದೆ)ಳೆಯುಂ ಪಟ್ಟಮುಮಂ ರಟ್ಟ ರಾಜ್ಯದರಸುಗಳಂಮುಂ ಬಿಟ್ಟು ತಹಿದೊಟ್ಟಿ ರಟ್ಟ[13]ಘರಟ್ಟಂ ಚಾಳುಕ್ಯರಾಜ್ಯಪಟ್ಟವನಾತಂ || ಆ ಜಯಸಿಂಘನಿ()ವಾಳಂ ಭೋಜನ)ವಾಂಭೋಜರಾಜನಿನನಿಭತೇಜಂ ರಾಜೇಂದ್ರುಟೋ[14]ಳಗಜ(ಮ) ಸರಾಜಂ ರಾಜಾಧಿರಾಜನೆನಿದು ಪಿರಿದೊ?) I ಪಸರಿಸಿ ರ್ಪಕೊಂದಂಸಿ ನಿಂದ ತಮಸ್ತ ಮಮಂ ಶೆರಳಿ ಬಂದೊಸೆದಿ[15]ನನೇಯುವಂತುದಯಪರ್ಟ್ಟಿ(ರ್ವತಮಂ ಕಲಿಕಾಲದೇ ಯಂ ದೆಸೆಗಿದೆ ತಟ್ಟಿ ,ಶಾ ಕ್ರಿಕ)ತಲಕ್ಷ್ಮಿಯನೊಳಪಿನ ತೆಳಪುಗಳ [16]ಜಗಕ್ಕೆಸೆದಿರೆ ಸಿಂಘ• Saka 940 ? to 962?; Sir W. Elliot.
the commencement of each line has been marked by a The lines of this inscription being too long for the page, numeral in brackets.-ED.

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[JANUARY, 1876,
ವಿರಮನೇಹಿದನಾ ಜಯಸಿಂಘವಲ್ಲಭ || ಮಾಳವಮೇಳುಮಂ ಪಡುಕೆ ಗಭ್ರಸಿ (?ದ) [17]ಹೆಯಟ್ಟಿ ಚೇರನುಂ ಚೋಳನುಮಂ ಸಮುದ್ರದೊಳಗರ್ದ್ದಿದುದರ್ದ್ದಿದಂದು)ದಂದು ತೇಜದುರ್ಬೈಳುಸಮುಂ(ಮುದ್ರಮುಂಗ ಆಯೆ ಪ[18]
ರ್ಬೀ ಪೊದಳು ದು ದಿ‌ಜಯಂ ದಿಶಾವಾಳರನಳ್ಳಿಸಿ(ಸು)ದಿರಲಾಂಸವರಾರ್ಜ್ಝಯಸಿಂಧದೇವನ || ತತ್ವಾದಶ [19]ಪಜೀವಿ [1] ಸ್ಪ ಸಮಧಿಪತಸಂಚಮಹಾಶಬ್ದ ಮಹಾಮಂಡಳೇ(ಳೇ)ಶ್ವರಂ ಬನವಾಸಿ ಸೀ)ರವರಾಧೀಶರಂ ಚಾಮುಂಡಾಲು ವರಪು[20]ಸಾದಂ ವೈರಿಘಟಾಕೇಸರಿ ಸುಜನಕ್ಕೆ ವಾರನಾರೋಹಕತ್ರಿನೇತ್ರ ಮದದಾನೇಧವಳಂ ಬ್ಯಾಇಗಜಮಲ್ಲಂ ಮತ್ತಮಾತಂ[21]ಗಭಿಮಂ ಶರಣಾಗತವಜ್ರಪಂಜರಂ ರಿಪುಕುಂಜತಾಂಕುತ ಅರಿಬಳಶಿಖರಮಾರ್ತಂಡೆ ನುಡಿದಂತೆ ಕಂಡ ಸ(ಸಂ)ಗ್ರಾಮರಾಮನ[22]ಭಿಮಾನಮೇರು ಜಗದೇಕವೀರಂ ನಿರವಿದ್ಯಾಧರಂ ಕಟಕದಗೋವನಚಇತಧ್ಯೆ[ರ್ಯ್ಯ೦] ಸುಭಟಾರಿದಪ್ಪದಳನ ವೈರಿಘರ[23]ಟ್ಟಂ ಮಂಡಳಿಕಲಲಾಟಪಟ್ಟಂ ಸತ್ತಿಗನಚಟ್ಟಂ ಶ್ರೀ ಮದಿಸಿವಬೆಡಂಗದೇವರ ಮಗಂ ಶ್ರೀಮನ್ಮಹಾಮಂಡಳೇಶ್ವರಂ ಕುಂದವರಸರ್ ಬನ[24]ವಾಸೆಪಂನಿರ್ಚ್ಛಾಸಿರಮುಮಂ ಸಾವ್ರಆಸಾಸಿರಮುಮಂ ಹಯೇ ಯಯೂ ಯಮನುಭೆಯಸಾಂ()ಮ್ಯಧಿಂ(ದಿಂ) ಪಶ್ಚಿಮಸಮು[25]ದುಪರ್ಯಂತಂ ಬರಂ ಸುಖಸಂಕಥಾವಿನೋದದಿಂ ಬಲಪೂರದ ನೆಲೆವೀದೆನೊ ರಾಜ್ಯಂಗೆಯ್ಯುತ್ಸಮಿರ್ದ್ದು ಶಕವರ್ಷ ೯೪೧ನೆಯ ಸಿದ್ದಾ. [26ರ್] ಸಂವತ್ಸರದ ಪುಷ್ಯ ಶುದ್ಧ ಬಿದಿಗೆ ಆದಿತ್ಯವಾರದಂದಿನುತ್ತರಾಯಣಸಂಕ್ರಾಂತಿಯ ಪರ್ಬ್ಬ(ರ್ವ)ನಿಮಿತ್ತದಿಂ ಮೂಲಸ್ಥಾನನಂದಿ[27]ಕೇಶ್ವರದೇವರ ದೇವಾಲ್ಯ( sc, ಲಯ)ಮಂ ಜೀರ್ಣೋದ್ದಾರ ಮಾಡಿಯಾ ದೇವರ ನಿವೇದ್ಯಕ್ಕಂ ಖಂಡಪ್ಪ(ಸ್ಸು)ಟಿತಜೀರ್ಣೋದ್ಧಾರಕ್ಕಂ ಮುಂನ ನಡವ ತಳ[28]ವೃತ್ತಿಯಾ ಈರದ ನೈನಿತ್ಯದ ಸರಡೆಯಕೊಣಬಂಗುಲ ಗದ್ದೆ (ರ್ದೈ) ರ(?) ತೃವಿಯpಳೆಯೊಳ ... ಮರುಮನೆರಡುಮನ [29]ಗರ್ದ್ದೆ ತೆಂಕಣ ಹಳ್ಳದಿದಿಂ) ತೆಂಕಿ ಹಕ್ಕಿ ಮರೊಂದುಮನಾ ಹೊಲಕ್ಕೆ ಸೀಮೆ ಪಡುವ ಹಳ್ಳವೆ ಮರೆಯಾ ಸ[30]ರ್[ಯ ಬಡಗಣ ಹಳ್ಳದಿಂ ಬಡಗಲ್ ಹಕ್ಕಲ್ ಮತ್ತರೊ(ರೋಂ)ದುಸುವದಕ್ಕೆ ಸೀಮೆ ಬಡಗಳ ಕರಿಯಕೆಡೆಯ ಬಡಗಣ [31]ಕೊಡಿಯೇ ಮೇರೆ ಮಣ ಸೀಮೆ ಬಳ್ಳಿಯಹೊಲದ ಕೆಳಗಣ ಕೊಳಂ ಮೇರೆ ಮತ್ತವಾ ದೇವರ ಭೂಮಿ ಬಳ್ಳಿಯ[32]ಬಯಲೊಳಗಣ ಬಳ್ಳಿ ಎರಡು ಗರ್ದ್ದೆ ಮರೆರಡು ಆ ದೇವರ ಬಡಗಣ ದೆಸೆಯ ಹೂದೊಂಟ ಕಾಮ ಮೂವತ್ತು ಮತ್ತ[33]ವಾ ದೇವರ ಶೆಂಕದೆಸೆಯಿಂ ಮೂಡಲ್ ನಿಮಿರ್ದ್ದ ಕೆರಿಯೆರಡು ಮತ್ತವಾ ಕೇರಿಯ ಮಡದೆಸೆಯಲೆ ತೆಂಕ ನಿರ್ಮಿ [34]ಕೆರಿಂದೆರಡು ಮತ್ಯ. ವರಕೆರೆದು ಕೆಳಗೆಣಡಕೆಬೊಂಟ ಮತ್ರರೆಂದು ಮಾವಾ ಕೆರೆಯ ಬಡಗಣ ಕೊಡಿ[35]ಯ ಡದಿದಳಗೆಜೆಯ ತೆಂಕಣ ಹೂದೋಂಟ ಕಂಮವನ್ನ ತ್ತು [ 1 ] ಮತ್ತವಲ್ಲಿಂ ಮೂಡಲಾ ದೇವರ ಪ್ರತಿಬ[36]ದ್ಧ (ದ) ಚತುರ್ಮು (ಚತುರ್ಮುಖದೇವರ್ಗೆ ಮುಂನ ನಡವ ತಳವೃತ್ತಿಯರಕೆಣೆಯ ಪೊದ್ದೆ ಮೂಡ. ಮತ್ತರೊಂದು ಕಂಮವತ್ತುಮ[37]ನಾ ದೇವರ ಸುತ್ತಣ ಹೂದೋಂಟ ಕಂದ ನಾಲ್ವತ್ತುಮನಾ ದೇವರ ತೆಂಕಣ ಭಾಗದ ಕೇರಿ ಎರಡುಮನದಕ್ಕೆ ಸೀಮೆ ಪಟುವಲುಂ ಬ[38]ಡಗಲು ನಿಡುಗೊಳಂಗಳೇ ಮೆರೆಯಾ ದೇವರಿ(ರಿ) ತೆಂಕಲc(ಲು) ಮೂಡಲು ರಾಜವೀರಿ ಮೆರೆಯಾ ದೇವರಿಂ ಪಡುವಲ ನಿಮಿರ್ದ್ದ [39]ಕೇ ರಿಯೆರಡುಮನದಕ್ಕೆ ಸೀಮೆ ಪಡುವಲುಂ ಬಡಗಲುಂ ವಾಯಖ್ಯ(ವ್ಯದ ಕೊಣಿಂ ಮಡ ನಿಮಿರ್ದ ಬಳ್ಳಿಕೊಳನೇ ಮೇರೆಯ[40]ಲ್ಲಿಂ ಪಡುವಲ್ ಬಾದುಂಬೆಯನಿಂ ಬಡಗಲ ಹೂದೋಟ ಕಂದ ನಾಲ್ಪ ತುಮನಾ ದೇವರ ಪೂಜೆ ಪುನಸ್ಕಾರಕ್ಕಂ ನಿತ್ಯನಿವೇದ್ಯಕ್ಕಂ [41]ವ(ಅಲ್ಲಿಯ ಖ(ಖಂಡಸ್ಟುಟಿತ ಜೀರ್ಣೋದ್ಧಾ (ದ್ವಾರಕವೆಂದು ಕೊಟ್ಟರ್‌ [ 1 ] ಯಮನಿಯಮಾವನಪ್ರೀಯಾಮಪುತ್ಯಾಹಾ [42]ರಧಾರಣಮೋ(ಮೌನಾನುಪಾ(ಪ್ಲಾನಜಪಸಮಾಧಿಶೀಲಸಂಪಂನರನ್ನು ಶ್ರೀಮಶ್ ಮಲಿಗಶಿವಶಿ(ತ)ಪಂಡಿತದೇವರ ಕಾಲಂ* The consonant is distinctly legible, but it is hard to say . The inscription ends here abruptly. The first word of
the next line, if continued, must be Fe For Fes. The of, gale', a stoff ; see No. I, line 16, vol. IV. page 180. tablet itself does not terminate here; but the remaining
Either way, the Canarese genitive, should be read, or we must correct the text and read y ou too.o the inscription having ever been finished. as a compound
whether the vowel is d' or 'o'.
& Ghale is either clerical error for, or another form
portion of it, equal to five or six lines of writing, is quite blank, and no traces are discernible, in the photograph, of

Page #25

JANUARY, 1876.] SANSKRIT AND OLD CANARESE INSCRIPTIONS.
Translation.
May the three Spiritst, who are worshipped by the people of the three worldst, give us success in our desires, the lord of Śri, who carries the discus, whose seat is Garuda§, and whose eye is like the lotus; the lord of the mountain-born, who carries the trident, whose seat is the bull, and who has one eye more than the usual number, and the lord of the goddess of speech, who carries the noose**, who rides upon a Kalahamsa ++ bird, and who has eight eyes! ‡‡
Hail! While the victorious reign of the glorious Taila pa dêva §§, who was born in the glorious family of the Châjukyas,-the asylum of the universe; the favourite of the world; the supreme king of great kings; the supreme lord; the most venerable; the glory of the family of Satyâśraya; the ornament of the Chalukyas; he who had the fragrance of jasmine; he who was terrible if any one opposed him; he who was a very lion towards the elephants which were the (hostile) kings; he who was a hero among heroes; the router of heroes; he who was a fierce blast of death to Chôļa; he who was a pure crest-jewel among kings who despised the wrath of Chola; he who squeezed with violence the heads of hostile kings; he who castigated hostile kings; a very sun in respect of his kingly splendour; a very sun in respect of his radiance; a very Narayana |||| in respect of his valour; a very submarine fire to the oceans which were the (hostile) kings; a very Thousand-armed TT to Chauvana; he who was victorious among kings; he who was a demigod in respect of his renown; he who was a very Râma with the bow,-was flourishing with perpetual increase, so as to endure as long as the moon and sun and stars might last:
The kings of the Chalukya family governed the earth, which consisted of fifty-nine thrones, with the greatest happiness at the excellent city
+ Vishnu, the preserver, Siva, the destroyer, and Brahma, the creator, whose leading characteristics are given in order in this verse.
and
The man-bird, the chief of the feathered race, the servant and vehicle of Vishnu.
The third eye being in his forehead. Sarasvati.
Properly the noose is the weapon of the god Varuna, and Brahma carries the 'kamandalu, or earthen or wooden water-pot used by ascetics and religious students. tt A kind of duck or goose.
In consequence of his having four faces.
§§ Saka 895 to 919,-Sir W. Elliot.
17
of Ayodhyapura; and Satyâśrayat,who was born in that race, and who was the lord of the lovely woman Victory,-ruled the whole world, so that he acquired the title of a universal emperor, and the family of Brahma was called the excellent Satyâśrayakula.
In that same Satyâśrayakula, the valorous Nûrmaḍitaila §, the lord of the lovely woman the Earth, armed with a sword which was his splendour, governed the whole world, distressing his enemies, but possessed of prowess that afforded a refuge (to those who applied to him for protection). Having slain in numbers the Ratta kings, and having acquired the earth which had fallen into the hands of the Rattas, together with their crown, he himself, a very handmill to the Ratas, became the diadem of the Châluky a sway.
That famous king Jayasingha||,-a moon to the lotus which was king Bhôja; glorious as the sun; a very lion to the elephant which was Chôla, the greatest of kings, was esteemed the supreme king of kings. Like the sun which climbs the mountain of dawn, when it has spread its rays abroad after chasing away the thick darkness, so that same Jayasingha vallabha, having diffused over all the regions the prosperity of the Kali ¶ age, and having enjoyed the good fortune that he achieved, ascended the throne in such way that an excellent purity shone over the whole world. Having searched out and beset and pursued. and ground down and put to flight the confederacy of Malava, the expansion of his glory, conquering the regions, again and again immersed Chêra and Chôla in the ocean, and then, spreading so that the seven oceans were left behind it, it rose up, causing fear to those (gods) who are the guardians of the points of the compass; who are they who can withstand Jayasinghadêva ?
He who subsisted, (as if he were a bee,) on
Vishnu.
TT Either Siva, or the Puranic hero Kartavîryârjuna. i.e., which was divided into fifty-nine countries.' + The eldest son and successor of Tailapadêva; Saka 919 to 930P,-Sir W. Elliot.
The Chalukyas derive their origin from the god Brah
ma..
This must be another name of Vikramaditya I or Vibhu-Vikrama, the eldest son of Satyasraya; Saka 930 ? to 940?,-Sir W. Elliot.
Jayasimhadeva, or Jagadêkamalla, the third and youngest son of Satyisraya; Saka 940 ? to 962 P -Sir W. Elliot.
The present and last of the four ages of the world.

Page #26

THE INDIAN ANTIQUARY.
JANUARY, 1876.
the lotuses which were his feet, viz. the for a ge, a plot of ground consisting of five mattars tunate Mahamandalesvara king Kunda ma, of rice-land, by the measure of) the staff called the son of the fortunate Irivabedang adê va, Ratsaviyaghale, in the rice-land called Sara---the Great Chieftain who attained the five deyakönabayal, and one mattar of corn-land to Mahasabdas; the supreme lord of the city of the south of the rivulet which is to the south Bana vâsipura, which was the best of of that same rice-land; and the boundary of cities; he who acquired the excellent favour of this field is, -On the south, the rivulet itself (the goddess) Chamunda he who was a very is the boundary. To the north of the rivulet, lion towards the troops of elephants which which is to the north of that same rice-land, were his foes; he who had the applause of good there is one mattar of corn-land, the boundaries people; he who was a very Trinetrat to those of which are:-On the north the weir to the who attain eminence; he who was as beautiful as north of the tank called Kariyakere; the east an elephant in rat; he who was as mighty as a boundary is the pond which is below the field deadly serpent or an elephant; he who was as called Balliyahola. And the land of that same terrible as an elephant mad with passion; he god is two mattars out of the two ballist who was a cage of thunderbolts to (protect) which are included in the rice-land called Bal. those who came to him for refuge; he who was liyabayal. The flower-garden, to the north an elephant-goad for the elephants which were of the temple of) that same god, consists of his enemies; he who was as the sun to (dis. thirty kammas. And two streets were laid perse) the darkness of the array of his foes; out to the south of the temple of) that same he who was true to his promises; he who was god, and two streets to the south, on the east of a very Rama in battle; he who was a very Mê. those same streets. And there was given) a rut in haughtiness; the bravest man in the betelnut-garden of one mattar below the tank world; he who was a demigod among brave called Arakere, and a flower-garden of fifty men; (he who had the name of) Kața kada- kammas to the south of the tank called Alagere, g 0 vag; he whose resolution was not to be which was dug out below the northern weir of shaken; he who subdued the pride of brave the same tank. warriors and enemies; he who was a handmill And to the east of that place (they gave), to his foes; he who was the diadem of chief-j to be continued for the futnre, to the god tains; (be who had the name of) Sattigana. Chaturmukhadê va s, which was conchatta,-while impartially governing, with nected with that same god, a plot of ground the recreation of pleasing conversations, at consisting of one mattar and fifty kummas to the capital of Balipura, the Bana va se the east of and near to the tank called Arakere; Twelve-thousand, the Sântaļi|| Thousand, and a flower-garden of forty mattars lying and the Hay ve Five-hundred, up to the bor- round (the temple of) that same god; and ders of the western ocean,-on the occasion two streets to the south of that same god. of the festival of the sun's commencement of The boundaries of this are:-On the west his progress to the north on Sunday the second and the north, the large tanks themselves day of the bright fortnight of the month Pu- 're the boundary; and on the south and the shya of the Siddharthi samvatsara, which was east of the god, the king's highway is the the year of the Saka era 941,--repaired the boundary. The boundary of two streets that temple of the god Nandikê svaradeva were laid out to the west of (the temple of) that of the original shrine, (and gave), to be con- same god is :-On the west and north the tinued for the future, for the oblation of that god boundary is the tank called Balligola, which and for the purpose of repairing whatever might was made to the east of the north-west become broken or torn or worn-out through quarter. To the west from there (they gave) * A form of Durg & or P&rvati.
of whom Basava, the founder of the Lingayat religion, is + The three-eyed Siva, as the destroyer of Tripur..
supposed to have been an incarnation. 1 The golden mountain in the centre of Jam badvips • See note to line 28 of the text. or the inhabited world.
+ Billi'--the meaning of this word as a land-measure & See No. 1 of the Banswisi inscriptions at page 206. is not known.
Or Santalige; see note at vol. IV. page 310, Kamm, ancient land-measure the value of which col. 2.
is not now known. 5 Siva, the lord of the ball Nandika or Nandi', 1 $ The four-faced, -Brahm.
al

Page #27

JANUARY, 1876.]
a flower-garden of forty kammas to the north of (the place called) Bâdumbe.
SANSKRIT AND OLD CANARESE INSCRIPTIONS.
(These things) they gave, saying that they were for the repeated worship of that god, for the perpetual oblation, and for the purpose of repairing whatever might become broken or torn or worn-out through age there.
Hail! Having washed the feet of the holy Muliga-Sivasaktipandita dê va, who was endowed with the characteristics (of the performance of the greater and minor religious observances, sitting in the postures of devotees, holding the breath, withdrawal of the senses from external objects, immovable abstraction of the mind, silence, the muttering of prayers, and profound meditation....... No. X.
This is another Vijayanagara inscription of the time of Achyutaraya, from Plate No. 22 of Mr. Hope's collection. The original, a fragment, is a stone-tablet at the temple of Bana sam kari, which is about three miles to the south-east of B à dâmi¶ in the Bâdâmi Taluka of the Kalâdgi District. The inscription is in the Canarese character and language. The emblems at the top of the stone are-In the centre, a linga; on its right, the sun, and on its left, the moon.
The inscription records that in the year of the Sâlivahanasaka 1455 (A. D. 1533-4), being the Nandana samvatsara, at the command of
ಅದ್ಯತಾಯನುಹಾರಾಯರ
~(~) as cores of over() ಬನದ ಹಂದ
ದುರ್ಗದೊಳಗಾದ
[1 ] ಶುಭಮಸ್ತು [ 1 ] ನಯಸಂಗಶಿರ [2] ಲೋಕರಂಥಾಲಯ [3] ಪಶಾಂತಯೇ ಕಾಂತವಾದನಮಚಿಂತ್ಯವೈಭವಂ ತಂ
[ 4 ] ಸುಖೇ ಮಸ್ಸಜ್ ಕರುಪಿ ತುಲದಿಂ [೨] ಈ ೧೪೫೬ನೆಯ ನಂದಸಂವತ್ಸರದ ನೀ [ 6 ] ಮಣಿ ಮಂಜರೀವಿರಾತಂಕ ಮಲ [7] ಪರಮೇಶ್ವರ ಶ್ರೀವೀರಪ್ಪ ಕಂದ
[8] ವಿನೋದದಿಂ
[9] ದುರ್ಗಊ(ರ)
[10]
[11] ರ್ಗವನೂ ಅ(ಆ)
Transcription.
ವಹಃ
Chinnappanayaka, who was the general of Achyuta raya, Chikka-Chinnappanâ ya ka repaired the fort of Bà dâvi and the temple of the goddess Sri-BanadaMahammâyi and other shrines which were in the same fort.
The forts of Bà dâ vi, or in its modern form Bâdâ mi, are of some renown in these parts. The town lies at the mouth of a ravine, and is guarded in front by what was formerly a tolerably strong fort of its own, and at the back by a tank of considerable size. On the hill overthe hill hanging the north side of the town there is the Bâvan-bandê-kôti, or Fort of the fifty-two large rocks', and on the hill overhanging the south side of the town there is the Ranamandala-koti, or Fort of the field of battle'. I failed to ascertain the origin of these names. In the émeute of the blind Brâhman Narasingrao and his Arabs in 1841, the fort of the town was taken with tolerable ease by the military force sent out from Belgaum; but the other two, and especially the Bâvan-bandê-kôti, gave considerable trouble. All three were then more or less dismantled and rendered useless.
No shrine at Bâdâmi itself seems to be now known by the name of Banada-Mahammâyi; the goddess is, of course, the same as Bana-Samkari, of the temple at which is the tablet containing the present inscription.
ತಂಭವೆ?
ಸೇನಾಧಿಪತಿ
See note to line 42 of the text.
Not Badami, with the first 'a' short, as laid down in the
ಮೊದಲಾದ
ಪ್ರಚಾರಬಾರ ((11)
19
ನರಂ ಪರ
ಶ್ರೀಬನದಮಹಮಾಯಿ ಮೊದಲಾದ
[1] 36ಅಂತರಾಯತಿಮಿರೋ
1(11) ಸ್ಪ ಸೃಷ್ಟಿ ಶ್ರೀಜಯಾಭ್ಯುದಯಶಾಲಿವಾಹನಶಕವ ಕುಗುದ್ಧ) 8 ಸುಕದ ನಕಸಂಕಟಕ್ರಮಕ
ರಾಜೇಂದ್ರರ ಅಚ್ಯುತರಾಯಮಹಾರಾಯರೂ
ಶ್ರೀಮನ್ಮಹಾರಾಜಾಧಿರಾಜ ಸುಖಸಂಕಥಾ
ಬರಲು ಮಹಾರಾಜಿಕದಿಂದಲೂ ಬಾದಾನಿಯ ಖಿಲವಾಗಿಯಿರಲಾ
ಕೇಳದ ಪ್ರಾಸ) ನನ್‌ನ
ಚಂನಪನಾಯಕರೂ
ಬಾದಾವಿಯ
ಕುಜರಂ
ದು
ದೇವಸ್ಥಾನಗಳನ
Government list for the orthography of vernacular names. See note § to the translation.

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[JANUARY, 1876.
ಕುಸಾರ ಜನನಾಯಕರನ್ನ ನಿರೂಪದಿಂದಲೂ ಬಾದಾವಿತಂಮ ಕ್ಕಿಸಿ steg Du ಅ(ಆ)ಯುರಾರೋಗ್ಯಅಯಿ( for "ಅ)ರ್ಯಾಭಿ(ವ, ಕೆ. ಕೆ. ವೃದ್ಧಿಯಾಗ
zipove 0330
THE INDIAN ANTIQUARY.
[13] ಕಳುಹಲಾಗಿ
[12] ಜೀನೋr(May]ಾಳವಾಗಿ ಇವನು ಪ್ರತಿಯ ಮರ ಈ ತನು ಅ(ಆ) ಚಿಕ್ಕಚಿನಪ್ಪ ನಾಯಕರೂ ಕೋಟೆಯನೂ
[14] co
ದುರ್ಗದ
[15]
[16]
ಶ್ರೀಮನ್ಮಹಾಮಾಯೆ
water quanter box) dobrom [17] ****e pussy(15) ಶ್ರೀವನಪುರಪತಿ ಶ್ರೀಬನವಮಹಂಮಾಯಿ ಮೊದಲಾದ [18] ಸಮಸ್ತ ದೇವಶಾಸ್ಥಾನಗಳನೂ ಜೀರ್ನೋ(್ರದ್ಧಾರವಾಗಿ ಪುನ(ನಃ ಪ್ರತಿಷ್ಠೆ ಯನೂ ಮಾಡಿ ಆ ಪ್ರತಿಷ್ಠಾನ [19] ಗಳನೂ(?) ಅಚ್ಯುತರಾಯಮಹಾ[ರಾಯ]ರಿಗೆ • ಅಚ್ಯುತ [20] ರಾಯಮಹಾರಾಯರ Re[b]+
ಪು೦ (ಪುಣ್ಯ...
Translation.
May it be auspicious! Reverence to Sambhu, who is made beautiful by a chouri which is the moon that lightly rests upon his lofty head, and who is the foundation-pillar for the erection of the city of the three worlds! In order to dispel the darkness of obstacles, I meditate on him who is tranquil and pure, who is possessed of inconceivable glory, who is in body a man but in face an elephant, and who is a very corpulent glory!
Hail! On Monday the fifth day of the bright fortnight of the month Jyêshtha of the Nandana samvatsara, which was the year of the victorious and glorious Salivahanasaka 1455§, while the brave and puissant great king Achyuta raya,-whose lotuses, which are his feet, are adorned by the clusters of blossoms, which are the jewels in the diadems of all chieftains; the most eminent among kings; the glorious supreme king of great kings; the supreme lord of kings, was governing the earth with the recreation of pleasing conversations:
The fort of B â då vi and the shrines of the goddess Sri-Banada-Ma,ham mây ill and other gods having fallen into ruin even under
The remainder of the inscription is lost, the tablet being broken here.
Ganapati. With the exception of reading kim api for tam api', this verse occurs word for word in Mallin&tha's introductions to his commentaries on the Raghu vamia and the Kumarasambhava.
ತಂದ stag ಅಚ್ಯುತರಾಯಮಹಾರಾಯರಿಗೂ
§ According to the table in Brown's Carnatic Chronology, the Nandana samvatsara is Saka 1454, and Saka 1455 is the Vijaya samvatsara.
sc. Mahammayi, (i.e. Mahâmâyi, or more properly Mahamaye,) of the forest'. Mahamaya', the Great Illusion, is Durga, Samkart, or Parvati, as the personification of the illusory nature of worldly objects. Banada-Ma
the great king,
Chinnapanayaka, the general of the great king Achyutaraya, having given orders to repair and reestablish the fort of Bå då vi and the shrines within it of Sri-Banada-Mahammayi and other gods, sent (for that purpose) his son** Chikka-Chinnapanayaka :-+t
And that same Chikka-Chinnappanayaka at the command of his master restored the fort of Bâdâvi, and, with the object that the great king Achyutaraya and his master Chinnappanayaka might obtain an increase of life and health and riches, repaired and reestablished the shrines of all the gods commencing with Sri-Banada-Mahammâyi, who is the holy Mah â mâye; who is the mistress of the fourteen worlds; who is courageous in utterly destroying the race of the demons... .; and who is the mistress of the city of Sri-Vanapura §§,..... ... those same shrines to the great king Achyutarâya....... holy....
The general of the great king Achyu tarâ ya....
...
hammayi is evidently the same goddess as Bana. Sam kari, 'Samkart of the forest'.
Maharajikadindal,-but the meaning to be given to this word is somewhat doubtful.
Kumara'-perhaps 'deputy', though a free translation, would be more in accordance with the meaning. tie., 'Chinnappanayaka the younger'.
The meaning to be given to the word 'danda', before rakshasa', is not apparent.
SS The city of the forest'; all this part of the country formed in ancient times part of the great forest called Dandakaranya.
See note † to line 20 of the text.

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JANUARY, 1876.]
ARCHÆOLOGICAL NOTES.
ARCHÆOLOGICAL NOTES. BY M. J. WALHOUSE, LATE M.C.S.
(Continued from vol. IV. page 305.) IX.-Foll-lore--Omens, Spells and Charms, Europe, ancient and modern. In Southern India
Popular Beliefs and Superstitions. sneezing once is a good sign, twice a bad Occasion is here taken to collect such in- sign; more than twice is not regarded. Gaping, stances as would fall under the above heading as amongst the old Jews, is held to be a moment as came to my notice in the Madras provinces when Bhutas and evil spirits effect an enand on the western coast. Most of these are com- trance into the body: hence most Brahmaņs on monly known, and prevail widely over India. gaping snap their fingers as a preventive. The list might doubtless be greatly increased In dangerous sickness the hair is sometimes were inquirers to record the odds and ends cut off and offered to a deity, as in old Greece. of popular notions that chance to come before Childless women often go to anthills, where them.
snakes dwell, and place offerings of milk with Omens (sakuna) form quite a wide and im- prayers and invocations, hoping thereby to reportant subject, and are the twenty-fourth on move their barrenness, which they believe to be the list of the sixty-four Hindu sciences. The due to an injury done to a snake in a former following are some of the evil omens, on en- life. Besides barrenness the following evils are countering any of which, Hindus about to start ascribed to offences done in a former life, by on a journey or begin any undertaking will which malignant spirits gain power over moroften desist :-Seeing, on issuing from the house, tals : -The death of children whilst the parents a crow on the left hand (sinistra cornix) or a are alive, brotherly hatred, conjugal discord, unBrahmani kite on the right. Seeing or meeting dutifulness of children, being reduced to beggary, a monkey, a sick man, an oil-man, a leper, a moodiness of temper, impiety and neglect of snake, a hare (as formerly in Scotland), a Brahman ceremonies, bad luck in trade or farming, conwidow, a Brahmaņ alone, a mendicant, a man stant ill-health, loss of employment. with dishevelled hair, a quarrel, buttermilk, any Amongst charms and spells the following are empty vessel, a smoky fire, a bundle of sticks. considered good against Bhatas or evil deIt may be noted how many of these objects are mons, whose worship is so widely spread :-The just the things likely to be encountered on com- tooth or claw of a tiger worn on the neck or ing out early in the morning.
near the loins, wearing an iron ring set with Amongst good omens are a virgin, a cow, the pearls (iron and steel have everywhere and at sound of a drum, the sound of a horn, milk, all times since the days of Ulysses (Odyss. XI.) curds, fruit, flowers, a clear-blazing fire, two been powerful against ghosts and bad spirits), Brâhmaņs, a horse, an elephant, a bullock, two a lime placed in the turban, a figure of Hanufishes, two vessels full of water, spirituous li- man graven on any ornament. When any quors, cooked food, meat, a dancing-girl, hearing mischief has been set on foot, repeating the kind words, a parrot.
name Govinda! Govinda! is held materially to The little familiar house-lizard (balli) that assist its progress: once before mo a man was runs up walls often utters a chirping cry; this convicted of arson against whom suspicion was proceeding from the east wall of a house is first aroused by being overheard repeating Go. very lucky, but from any of the other three vindâ ! Govinda! whilst watching from a diswalls extremely bad, and sufficient to break tance a fire that he had kindled. I know not off any enterprise. Readers of Aristophanes the origin of this belief. will remember how the meditations of Socrates, The old classicalt and medieval superstition as he lay with mouth open, pondering on the that the death of an enemy may be effected by paths and changes of the moon, were dis- making a waxen image of him and causing it tarbed by a balli from the roof. Sneezing is to melt gradually before a fire with certain a serious affair all over the East, as well as in ceremonies, still flourishes in India, -indeed is
Much curious matter may be found in Professor Kern's translation of the Brihat-Sanhita in the Journal of the
Royal Asiatic Society N. S. vols. V. to VII.
Theocritus, Pharmaceutria; Virgil, Bucol. VIII.

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THE INDIAN ANTIQUARY.
[JANUARY, 1876.
hardly extinct in Europe. This is the manner day had passed since the transfer, the undutiful prescribed :-"Make an image with wax in the spirit fell in love with its master's wife, and form of your enemy, take it in your right hand succeeded in its nefarious purpose. A pious at night and hold your chain of beads in your Hindu assures me that the woman still lives, left hand, then burn the image with due rites, leading a very unhappy life with the demon, and it shall slay your enemy in a fortnight." the husband being long dead and gone." The noAnother strong spell for evil is to take a human tion of demoniac intercourse with mortal women bone from a barial-ground and recite over it a is of extreme and general antiquity, ranging thousand times the powerful Malayala mantra, from Genesis (vi. 2) and the reputed prædilunamely, “Om! Hram! Hram ! Swino-faced god- vian Book of Enoch to Merlin and Mother dess, seize him, seize him as a victim ! drink; Shipton: see Ind. Ant. vol. I. p. 283 for an acdrink his blood! eat, eat his flesh! O image of count of the stones sold at the Dharmasimminent death, Bhagavati of Malayala, glaum ! thâla Temple in South Kanara, the residence of glaum ! Om!" The bone thrown into an enemy's seven most dreaded and malignant Bhůtas; house will cause his ruin. Again, if a paste be these stones carry the powers of the Bhūtas formed of human bones, the above spell recited with them, and can be used by their purchasers over it a hundred times, and the paste then against enemies with dire effect. One of the mixed with food or drink, it will cause death native notions respecting pandu kulls or kistin a week. This recalls the famous Unguentum vaens-is that men of old times constructed them Mirificum, or Wondrous Ointment, of which Sir for the purpose of hiding treasure: hence it is Kenelm Digby relates several surprising in- that antiquaries find so many have been already stances; the moss of a dead man's skull and ransacked. It is also believed that spells were man's fat were the principal ingredients: but it placed over them as a guard, the strongest bewas used to heal, not to kill. Necromancy, as ing to bury a man alive in the cairn, and bid practised by medieval magicians and sorcerers, his ghost protect the deposit against any but respecting which Agrippa's Ocoult Philosophy the proprietor; the ghost would conceal the and Solomon's Key to Magic may be consulted, treasure from all strangers, or only be comis familiar to the Hindus, and the rites used by pelled to disclose it by a human sacrifice being them much the same. Here is a specimen :-Let offered. Compare this with Bertram Risinga sorcerer obtain the corpse of a maiden, and on ham's account of the practice of the old Buc* Sunday night place it at the foot of a Bhuta- caneers : haunted tree on an altar, and repeat a hundred Seek some charnel when at full times, “Om! Hrim ! Hrom! O goddess of Ma- The moon gilds skeleton and skull, layala, who possessest as in a moment! come!
There dig and tomb your precious heap, come!" The corpse will then be inspired by a
And bid the dead the treasure keep, demon and rise up, and if the demon be appeased
Sure guardians they; if fitting spell
Their service to the task compel. with flesh and arrak, will answer all questions
Lacks there such charnel ? Kill a slave put. This is called the Virgin Spell, and came
Or prisoner on the treasure-grave, from Malayala. Be it noted that Mala
And bid his discontented ghost bar is the land par excellence of sorcery and Stalk nightly on his lonely post. magic; the most powerful Bhûtas and demons
Rokeby, Canto II. 18. reside there. As in medieval belief, they can Some speculative physicists make a point of be bought, carried about, and transferred from sleeping north and south, that the magnetic cur. one sorcerer to another. The following story, rents may course freely through their systems; truly mediwval in its wildness, is copied from a but Hindu mothers do not allow their children Madras newspaper of the present year:-"Some to sleep with heads northwards, the reason Bhûtas have human mistresses and concubines, assigned being that after Siva had cut off and even outrage the modesty of their occa- Ganesa's head, it was determined to replace it sional fair worshippers. At Bodinaikan ûr, with the head of the first animal found' sleeping near Pala nei, in the Madura district, a with its head to the north, which happened to certain Chetti bought of a magician a Malabar be an elephant. Again, Hindu mothers prevent demon, for ninety rupees, it is said; but ere a their children from smelling a lime or lemon;

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JANUARY, 1876.)
ARCHÆOLOGICAL NOTES.
23
because Parikshit, the grandson of Arjuna, have with the popular beliefs and romance systems ing been forowarned that he should die of a of most of the European nations which are held snake bite, retreated to a barren island, hoping to be of Aryan descent, the position that such To serpent would cross the water; but one, mythology is alien to Aryan genius seems having assumed the form of a very fragrant debatable. If it were specially characteristic lemon, swam over, and, on Parikshit's smelling of a Turanian race, we ought to find it well it, bit his nose, of which he died.
developed amongst the Dravidian peoples, who Hindus have some carious notions of natural are typically Turanian; but-which discredits repulsions or anti-sympathies (virötam) existing the Tamil origin of "fairy'-I have never been between certain animals : such are said to exist able to find that those peoples know of any dibetween a peacock and a chameleon, a monse minutive beings corresponding to the Elves and a scorpion, besides others which I do not and Fairies of English and Irish legends, the remember. There is also a belief that when & little underground people, the Duergers or bear seizes a man it tickles him to death with- Dwarfs of Scandinavia, or the Trolls, Elle out biting or violence; it is popularly believed, people, and Elves of Germany. In the Madras too, of bears that they gain an additional pair of districts, though green circles are not uncomkidneys each year of their life; and on opening mon on grass after rain, no little beings dance a bear I have certainly seen appearances that round them by moonlight or creep into flowerseemed to bear out the notion. The hyæna cups; no Trolls or Dwarfs haunt rocks and is also believed to beat to death, or strangle, cavesand have wondrous places within the hills: with its tail, people whom it seizes. A tiger's trees are frequented by hideous Bhatas,-not, whiskers chopped up small are held to be a most as in Denmark, by delicate Elves. Sometimes I potent poison I hence when one is killed the have thought I had fallen upon a trace. The whiskers are often immediately singed off, to Pandu kális or kistvaens are in many places prevent possible mischief.
believed to have been built by a dwarf race a The origin of the word 'Fairy' is doubtful. cabit high, who could nevertheless lift the huge Some have plausibly derived it from the Persian stones with facility. I have heard, too, of a large Peri (s Pari); and Keightley, still more moand near Chingalpat, not far from probably, from the Italian Fata, through Madras, surrounded by kistvaens, and inhabited the old French Faée, Fée, Féerie,-English by a bearded race of Pânda yar three feet l'ay, Faëry, Fairy. Dr. Caldwell in his Com- high, ruled by a king who lives in the top of parative Grammar has suggested the Tamil
the mound: this seems very like a Norwegian Péy-devil or goblin,'--the objects of the devil
folk-story of the hill-dwarfs. Siva, appaworship so characteristic of Tinnevelli. The pri
rently a non-Aryan god, has a train of dwarfs, nary meaning would be some supernatural be- amongst them the three-legged Bhringi who ing, with infinite gradations between the beauti- dances nimbly; and Vishnu once appeared ful creations of Persian and European fancy as a dwarf, V a mana. Dwarfs are sculptured and the ugly malignant demons worshipped by profusely on Saiva, Vaishnava, and Jaina temSouth Indian Shânárs. Mr. Fergusson (Tree and ples. The great Muni of the south, Agastya, Serpent Worship, p. 79) thinks that "all dwarfs seems also to have been a dwarf, and dwelt on a und magicians--all the Fairy Mythology of | mountain. Some think him to have been the East and West-belong to the Turanian races, prototype of Tom Thumb, Jack the Giant-killer, which underlie the Aryan races, and crop up and Hop-o'-my-Thumb. Still I could not find at times through them, but are really antagon any organized popular belief in races and comistic to the genius of the latter.” Considering munities of beings resembling the European. how intimately the Fairy mythology is blended Such, however, may exist, -the primitive forest
"Which, like the courser's hair, hath got but life,
And not the serpent's poison." Shakespere. & The Edda says that the Duergar became animated in the clay below in the earth, like maggots in flesh: they were very wise and strong, skilful in all metal work and mithcraft, small of statare and long-armed. Analogies have been sought for them in the Devas and Devatas of Indra's Paradise, called Devergar in the South;
also in Durga, an aboriginal deity, and in one aspect mistress of mountain caves and underground places. Akin to the Duergar also may be the Yakshas,-like them the warders of hidden boards, and the servants of Kuvera, the god of riches and treasures in the earth, himself, moreover, of deformed and dwarf-like appearance, and the maker of self-moving chariote, as the Duerra were of wonderful things and weapons.

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THE INDIAN ANTIQUARY.
[JANUARY, 1876.
tribes of Gonds, Kolhs, &c. would he no unlikely happily married couples,-in fact, to do anything field; and it would be particularly interesting that is good or graceful,- is the delightsome vocato ascertain whether cognate legends are current tion of the village kannimdr or virgins, as they amongst the nations beyond India, Kabul, Af
wond India Kahl All are felicitously styled in ordinary country parghanistan, &c.|
lance. With the blooming grace of perpetual maid. It is necessary to distinguish between the
enhood, they are patrons of the village lassie af
flicted with the tender passion,' and watch with little beings of the popular creeds—the cunning
a motherly interest the progress of steadfast honDuergar and night-tripping Elves or popu
ourable loves; while, on the other hand, there is lar Fairies, and the Fays and Fairies of nothing which they hate so intensely with their romance, the full-sized fairy knights and ladies of righteous hatred as the violation of matrimonial Middle-Age romance and the "Faerie Queene," vows or the infringement of maidenly honour. such as were in Milton's mind when he wrote Rude statues of potters' work representing these "Of Faëry damsels met in forests wide
fair champions of virtue and youthful rewarders By knights of Logres or of Lyones,
of conjugal fidelity may be seen invariably under Lancelot, or Pelleas, or Pellinore,"
some pleasant shade by the side of a rippling
rivulet, or the placid surface of the village tank. are utterly different in appearance and attri
When the sun is at its greatest height, and man butes to the pygmy
and beast seek some friendly shelter to indulge "Faëry elves
in their midday siesta, languid and enervated by Whose midnight revels by a forest side the burning heat, these fair celestials, screened
Or fountain some belated peasant sees." from profane mortal sight, quietly perform their This confusion is chiefly owing to Shakspere,
ablutions in the tank or brook close by, divesting
themselves of their flowing ethereal robes. Their since whose time the name and attributes of
appearance to mortals in bodily form always porthe real Fays and Fairies of romance have been
tends something extremely good or evil; but as transferred to the still more poetical and ex
they are naturally inclined to acts of kindness quisite little beings of village popular imagina
and mercy, such interviews prove, in the majority tion. But the fairy ladies of the romances of cases, harbingers of prosperity and conjugal of chivalry-of 'Haon de Bordeaux,' Perce- felicity. Instances are not wanting of these sylvan forest,' and 'Parthenopex' - approach much beauties, through forgetfulness to bind the wood nearer the lovely Peris of Persian story and the with their magic spell, allowing themselves to be amiable Jinni ladies of the Arabian Tales; and,
surprised by the strolling cowherd ere they have allowing for diffe.ence of scene and associations,
risen from their midday bath. Every year, as
the husbandman sows his grain after the precursory the Apsaray of Sanskrit mythology seem to be
showers of the rainy season, he vows to set apart of the same lineage, and so do the Vanacharis
so much a kalam (twelve markals) as a thankor forest-nymphs, and Khanadacháras of the
offering if the out-turn should prove as abundant Mahabhárata.
as he prayed for. True to a farthing, the saleStill more nearly allied must be the beingsproceeds of the virgins' share is religiously laid described in the following extract from an by, to be made use of a month or two after the haraccount of Indian village superstition printed invest, when the ryot, now at leisure, thinks of rea Madras newspaper of the present year by a
deeming his vow at the shrine of the celestial fair native contributor :
one. At the appointed time, generally at night, “The spirits of the air are so numerous and of
the whole village wends in solemn procession to such different classes, that I cannot expect, in the
the sacred grove, with banners flying and drums compass of a single article, to treat of them with
beating, and with all the paraphernalia of Eastern anything like fulness. Foremost in their aërial
worship. Rice is boiled, sheep are slain, amateur ranky, and somewhat detached from all the rest,
theatricals improvised, and the light hearts of the stand those good-natured celestial vestals which
multitude rendered still lighter by potions of frequent cool shades and limpid streams, which
arrak, the country-prepared and country-bottled while away the live-long night in innocent frolio
brandy, the 'black house' as it is fondly termed and joyous dance, doing no ill to man or beast.
by these rustic votaries of Bacchus." To help the sick, to succour women in travail, to
Nothing else so poetical exists in Hindu guide the benighted traveller who has lost his
folk-lore. I was never so fortunate as to hear way, to shower blessings and flowers alike on anything of the belief and beings so pleasingly
|| See Dr. Leitner's paper on Dard Legends and Beliefs, Ind. Ant. vol. I. pp. 84-92.

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JANUARY, 1876.]
CORRESPONDENCE AND MISCELLANEA.
25
described. The contributor does not mention would seem rather assignable to the poetic inwhat region he writes of, but the name kannimar stincts latent in all races that have risen above indicates a Tamil district; neither does he say mere savagery, and to the desire of explaining anything of their size, but they would appear to natural or extraordinary appearances. The be of ordinary human stature. They are seen kannimar seem much to resemble the Fairy in the daytime, and, like the nymphs of Greece, ladies of romance, and further accounts of love streams and baths, but, like the nymphs them would be very acceptable, especially if and the fairies, may not be rashly looked upon. I the ingenious contributor or others could colVery notable, too, is their beneficent disposition, lect and give some of the stories and instances so different to that of the demons and Bhutas, alluded to, taken down from actual recital of who absorb so large a portion of Indian village the villagers : such stories would ve the best worship. In them Aryan and Turanian attri- information, and most interesting to mytholobutes are strangely mingled, and their origin gists.
CORRESPONDENCE AND MISCELLANEA. KARHÅDA BRAHMANS.
Any information whatever respecting these ques. Mr. Nairne, at page 135 of bis book The Konkan, tions will be most thankfully received, and the states that the Rajapur Taluka is the native dis- more so as we want to adopt one and the proper trict of the Karháda Brâhmans. It may be so title for the Supreme Being in our several Missions. with regard to the Ratnagiri Zillâ, but the real At present three words are used by the Såntál district from which these Bråhmans, scattered over missionaries when speaking of God :different parts of India, originally came is differ- 1, Chando; 2, Thâkur; 3, Parmeśvara. ent. The Sahyadri Khan la of the Skanda Purdna
F.T. Cole. supplies very clear information on this point. It
Taljhari, near Rajmahal, November 23rd, 1875. states that the country named Karashtra (T) was the original place of residence of this section GAUDIYA DESA OF THE ANCIENTS. of Brâhmang. This country, the Purana says, It is generally supposed nowadays that Gau. extended forty kos between the Vedavati (most diya Desa was the same as Bengal, because probably the Vârnâ river) on the south, and the Gauda was the ancient capital of this province. Koyang on the north. It appears that the But the ancient namo of Bengal was Banga, country was known under the name of its chief and not Gauda, as the following sloka from the town, which is the present Karhad, at the junc. Skúnda Purána will clearly show :tion of the Koyan & with the Kșishna in the
सरखताः कान्यकुब्जा गोडमैथिलचोकला: Satârâ district. This account makes it clear that the name Karha da applied to a division of
पञ्च गोडा इति ख्याता विन्ध्यस्योत्तरवासिनः Brahmans is derived from the name of their origi
It is therefore evident from the Pauranic acnal country, in the same manner as the namescounts that the place which went by the name of Desastha and Konkanastha are derived Gauda is not Bengal, but a country north of the from the countries of Desa or Maharashtra and Vindhya hills, and the people thereof were called Konkan.
Pancha Gauda. ŚRIKRISHNA SASTRI TALEKAR.
Ram Das SEN.
Berhampur, 26th November 1875. Queries. 1. Is Thâkur a pure Sanskrit, i.e. Vedic word ?
MALABAR CHRISTIANS. 2. It has been said that this is a Kolarian, and To the Editor of the Indian Antiquary. not a Sanskrit term. Is this assertion capable of SIR-Mr. Collins has again (vol. IV. p. 306) reproof
turned to the discussion of some matters which he 3. At present it is used in two principal connects with the so-called Syrians of the Malabar senses :- 1st, an idol; 2nd, a lord or landholder. Coast. The real point at issue is the credibility or Which of these two is probably the primary mean.
not of the legend which makes the Apostle St. ing of the word P
Thomas visit India, which is understood to mean T "He has seen a nymph" was the ancient explanation The Mahabharats relates that the Raja Yayati, whilst of sudden insanity.
hunting, surprised Sarmisht, the daughter of the Daitya "They are fairies; he that speaks to them shall die,
Raja or demon-king, and her nymphs, while bathing; but I'll wink and couch: no man their work must eye,"
no good came of it. exclaims Falstaff.

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THE INDIAN ANTIQUARY.
[JANUARY, 1876.
the Malabar Coast. Mr. Collins first accepted it as ficent Marco Polo. Nor is there any ambiguity credible and trustworthy; he now says: "My about the Arab term Hind-it means South object is not primarily to contend that St. Thomas India. came to India--though I have something more Mr. Collins says: "The epithet Manichæan.. to say about that too-but that the early" .. was a term that had got to be used indiscri[Pearliest] Christian sects" (I suppose" in India" minately for any Christians who were not at the is to be supplied) were orthodox, and not feet of the great Bishop of Rome." All I can say Gnostic or Manichæans," &c. Mr. Collins's "some- is that I should like to see it proved that Muham. thing more" is an assertion that it is quite pos- madan Arabs of the ninth century did so, or sible that an Apostle with the gift of tongues" indeed that there is any foundation for the assercould have gone to India, and he quotes sev. tion that this was the case in Europe. eral passages (already well known) to show that Mr. Collins still adheres to the assertion that there were Christians in India in the fourth Pahlavi is an Aramaic langnage and was used at century and afterwards. I am not prepared to Edessa. About one word in three in Pahlavi is discuss what the Apostles might have done; I Chaldæan, and there is no evidence that it was only ask for evidence as to what they did. Still the language of Edessa. less can I enter upon a question of the orthodoxy Passing over minor matters, I shall only refer of sects that may have existed in India, but of the to Mr. Collins's note on page 314. He says: "If existence of whom Mr. Collins does not appear to the name Manigramam be spelt more correctly me to give any proof: for I can hardly accept as
with the dental than the cerebral (Dr. Burnell such their discovery in the eighth century in con- spells it with the latter), then in the purest and Sequence of a dream, whatever opinion I night wish
most primitive Tamil it would describe a village to have of Mr. Collins's translation from a Mala- ceded as a free gift by royalty," &c. Now Mr. Col. bar-Syrian fable. He does not appear to see that the lins should first have ascertained that the Syrian oxistence in Malabar of Christians (whom Cosmas grants have the word Monikkir & mam (6.c. l'ecognized as such) in the sixth century proves Mănigramam) as plainly written as possible, and nothing as regards the first, second, or third cen- more than once, and that there can be no doubt tury. Again he says: "Dr. Burnell revives an ob- about the word. Secondly he should know that jection which has been used only too recklessly by there is no such word as Manigramam in Tamil Dr. Barton amongst others. . . . . that India was of any period; there is a Sanskrit Tamil word in the early centuries A.D. the name of nearly the
mániyam (abridged from the Sanskrit phrase, whole East, including China. ... According to this common in the later South Indian grants-Sarargument, Megasthenes, for instance, though he vaminya, which means free of all taxes), but dui called his book Indica, may have visited Fuh-chau. is not to be found. The same argument may be used as successfully As regards Mr. Whitehouse's Manigramakar, I against Al Nadim's account," &c.
cannot find the slightest proof given by him (or Now if there is any recklessness it is surely on
even a hint of his authority) for the extraordinary Mr. Collins's part who has managed to compare
statements he makes. Anyhow, they have nothing the meaning of a Greek name of the fourth to do with the present matter. century B.C. with the same name as used 500 or
A. BURNELL. 600 years later by Romans, Greeks, and Syrians,
Tanjore, 19th October 1875. as if geographical discovery had made no pro- [We must close this discussion for the present.-ED.) gress during this period. If Mr. Collins will look at the beginning of Lassen's Indische Alter
FUNERAL CEREMONY AT BOMBAY. thumskunde he will find the origin of the name To the Editor of the "Indian Antiquary." India, and if he will look out the word in a Latin | SiR-When I commenced travelling in India, Dictionary with references he will see how with I was prepared to expect much perplexing variety the progress of discovery the meaning changed, in the religious and social usages of the different and how far he is in the wrong. If this will not do, castes, but the actual reality far outdoes my anI can only refer him to any history of geographical ticipations. One great use of the Indian Antidiscovery (e. g. the Abbé Vivien de St. Martin's); quary is that it enables scholars and antiquarians ond, as regards the use of the term 'India' at dif- living in different parts of India to exchange ferent periods, to pp. 813, 416, and 417 ff. of vol. ideas with each other, and to profit by each 11. of the second edition of Col. Yule's magni- other's knowledge and experiences.
• Prof. Max Müller is, of course, correct as regards the I have printed, he may see that the greater part is Per. few Sassanian inscriptions and coins, but these constitute a very insignificant part of the Pahlavi documents that are How can Mr. Collins suppose that gráma is a Tamil in existence. If Mr. Collins will look at the inscription word ?

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CORRESPONDENCE AND MISCELLANEA.
27
I lately paid a visit to the Hindu burning. ground on the shore of Back Bay at Bombay, and witnessed a curious faneral ceremony there. The body of a man about forty years of age had been burnt the day before. On the morning of my visit about twenty-four men, his relations, gathered round the ashes to perform what appeared to be a kind of Sraddha. They offered no objection to my standing close to them, nor even to my asking them questions. The ceremony commenced by one of their number examining the ashes, and carefully separating any portions of the bones that had not been calcined by the fames on the previous day. These he collected in his hands and carried outside the burningground, with the intention, I was told, of throw. ing them into the sea near at hand. This being done, the whole party gathered round the ashes of the pyre in a semicircle, and one of the twentyfour men sprinkled them with water. Then some cowdang was carefully spread in the centre of the ashes so as to form a flat circular cake of rather more than a foot in diameter, around which a stream of cow's urine was poured from a metal vessel. Next, one of the men brought a plantainleaf and laid it on the circle of cowdung so as to form a kind of dish or plate. Around the edge of the leaf were placed five round balls, probably of rice-flour, rather smaller than cricket-balls, mixed with some brown substance. I presume these balls are what in the regular érdddha ceremonies are called pindas. Sprigs of the tulsi-plant and fresh leaves of the betel, with a few flowers, were inserted in each ball, and a coloured cotton cord loosely suspended between them. Next, one of the relations covered the five pindas with the red powder called gulal. Then five flat wheaten cakes were placed on the plantain-leaf inside the circle of the five pindas, and boiled rice was piled up on the cakes, surmounted by a small piece of ghee mixed with brown sugar. The ceremony being so far completed, the deceased man's nephew, or sister's son, took an earthenware vase, filled it with water and held it on his right shoulder. Starting from the north side, he commenced circumambulating the five pindas and the five wheaten cakes, with his left shoulder towards them, while one of the relatives with a sharp stone made a hole in the jar, whence the water spouted out in a stream as he walked round. On completing the first round and coming back to the north, a second incision was made with the same stone, whence & second stream poured out simul- | taneously with the first. At the end of the fifth round, when five streams of water had been made to spout out from five holes round the five pindas, the earthenware vase was dashed to the ground
on the north side, and the remaining water spilt over the ashes. Next, one of the relatives took a small metal vessel containing milk, and, with a betel-leaf for & ladle, sprinkled some drops over the rice piled on the wheaten cakes. After which, taking some water from a small lotdor rather making another relative pour it into his hand-he first sprinkled it in a circle round the pindas and then over the cakes. Finally, bending down and raising his hands to his head, he performed a sort of půjá to the pindas. This was repeated by all twenty-four men in turn. After the completion of the ceremony, the balls and cakes were left to be eaten by crows.
Will you permit me to ask whether similar funeral rites have been witnessed by any of your correspondents P The men were said to have come from some neighbouring Marathi district. To what caste do these usages belong P and why should there be five pindas and five flat cakes P
MONIER WILLIAMS,
Boden Professor of Sanskrit. Belvedere, Calcutta, Dec. 26, 1875.
NOTE ON THE ABOVE. The instance described was probably performed by Gbâtis: it is not quite in accordance with either the Brahman or Marathi customs. The Water jar is carried round the pyre by the nearest relative or heir, and the holes made by the repeater of the mantras with a stone-the dshmdpicked up where the body is rested, halfway between the deceased's house and the burning-ground. The pindas are at first four-for the deceased, and the pitris of father, grandfather, and great-grandfather, they are then made into a single mass, as the deceased has joined the pitris. This is then divided into three--for the deceased as the father of the performer, and his grandfather and greatgrandfather, but additional pindas are sometimes added for guru, uncles, &c.- ED.
SANSKRIT MSS. Etract from Dr. G. Bühler's preliminary Report on the results of the search for Sanskrit MSS. in Kasmir.
Baba Nilambar, Chief Justice to H. H. the Mahåråja, had had prepared before my arrival a list of about seven hundred Sanskrit works known to exist in Kasmir, which was forwarded to me by Major Henderson. I at once went over it with the compiler, and selected some seventy works for copying. At the same time the principal Pandits of Srinugar came to visit me, by order of the Mahlraja, and brought me the lists of their books.
As at first it seemed doubtful whether I should be able to acquire an old MS. of the Rdjatarangini, and

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THE INDIAN ANTIQUARY.
[JANUARY, 1876.
as I knew that it would not be of much use to get more than forty of which are written on birch a fresh Devanagari transcript made, I borrowed an bark. As I also increased the number of MSS. excellent annotated old copy of the work, which to be copied to more than one hundred, the total had been transcribed by one Ganakåk Pandit from of books which I finally took with me from Kas. the codex archetyprus belonging to Kesavråm Pan- | mir is considerably over 270. dit, and began to collate it with the printed edition. All the old MSS., with two or three exceptions This work of collation occupied me for four to five only, are written in Sarada I characters. This hours a day until September 29th, when the 8,000 alphabet, and not the Devanagari, is commonly slokas were finished. Several particularly impor- used in Kasmir, and must be of great antiquity, as tant passages were also collated with Keśavram's it occurs also on the coins of the 9th century. copy. I found that the published editions contain a Like all Indian alphabets, it has been derived very large number of mistakes, most of which from the old PAli alphabet of the Asoka inscripseriously affect the meaning of the text, the formtions. It preserves, however, more ancient forms of the names, &c. To give one example only, the than any other modern alphabet which I have seen. name of the oldest Kaśmirian dynasty is not, as MSS. written in Såradå cha acters are mostly usually read, Gonarda, but Gonanda.
pretty correct. But nearly all oli Kasmirian MSS. In order to clear up the numerous geographical are more or less mutilated. Very frequently the and other questions connected with the Rdjataran. end and the beginning are missing, or at least gini, I had frequent meetings with some of the single lines, words, or letters. The cause of this Pandits best acquainted with the antiquities of state of things is chiefly that the birch bark, wbich Kasmir, and I made several excursions to ancient before Akbar's time was the only material used sites in the western half of the Valley. These in- for writing on, is exceedingly fragile. As soon quiries resulted in the identification of a consider- as birch-bark MSS. reach any considerable ago able number of the sacred and historical places or are used frequently, they begin to split and mentioned in the Rdjatarangini, e.g. of the Prad- to tear in all directions, and the surface of the yumnapitha with the Hariparvat or Särika- pages begins to slough. Of course letters, words, parvata in Srinagar, of the Mahapadma with and even whole lines are lost or become illegible. the Wollur lake, of Jayavana with the village The destruction of the first and last pages is of Zevan, of Shadarhad vana with the village owing to the custom of having the MSS. bound of Hårvan, of Jay&pida's Dvåravati with the in rougu country leather, without inserting blank village of Bahirkaç near Sumbal," of Chakra- leaves for protection. dhara with the Chakdhar hill or mound, &c. Modern MSS. are mostly complete, but in many
They also led to the discovery of the real nature cases, where few copies only of a book existed, of the Kasmirian era which has been used by it is very probable that the lacuna have been Kalhana in the last three books of his chronicle, filled up at random. One Pandit confessed to me and is still in use among the Brâhmans of Kasmir. that he had restored more than twenty-four pages Its true name, derived from the supposed secu- of the Vishnudharmottara. Another Pandit asked lar procession of 'Ursa major, is the era of the me if tho copies to be prepared for myself were Saptarshis. It began on Chaitra Sudi 1st of the to be made complete or not. I do not believe,how26th year of the Kaliyuga, or March-April 3076 ever, that this course has been adopted for those B.C. In using it the Kasmirians usually leave works which are to be found in a great number out the hun Ireds, though there are instances in of copies. There it is likely, and I have heard it which they have been added. The year 24, stated asserted as a fact, that complete copies are obtainby Kalhana to be equal to Saka 1070, is really the ed by comparing a number of mutilated MSS. year 42247 of the Saptarshi era. With this key it As to the contents of the acquired books, Poetry, will become possible to fix the chronology of the Poetics, Grammar, and Saiva Philosophy are best later Kasmirian kings with perfect accuracy. I represented, as these subjects have been since may add that General Cunningham's dates very time immemorial the specialities of the Kagclosely agree with those obtained by reducing Kal- mirians. But there are also curious and rare hana's Saptarshi years to years of the Christianera. works from all branches of Hiuda learning.
Very soon after the beginning of my search, In Poetry the historical works take the first a great many ancient MSS. were offered to me place. I am happy to state that I have been able for sale, out of which I selected upwards of 160, to secure a complete set of the four known Rdja
• Not Andarka, as conjectared by General Cunning- dakaharanf may be translated by characters sacred to Saham, whose mention of the site in his Geography, however, led me to visit the place.
rasvatt. Similarly Kasmir is sometimes called Sarad - + 1.. 3076 + 78 + 1070 = 4294.
dess, 'the country of Sarasvati.'
& Toramana' coins show characters Dearly idenI sdradd or Sdradd is a name of Sarasvati, and sara. tical with those of the Gapta inscriptions.

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JANUARY, 1876:]
CORRESPONDENCE AND MISCELLANEA.
taranginis, written in the Sârada character, and 2. The Dasavatáracharita of Kshemendra, about fifty to sixty years old. As already stated, 3. The Rimiyanamanjart of Kshemendra, the present editions are not trustworthy,-least so 4. The Samayandtrikd of Kshemendra, in the 7th and 8th books,- because they have been 5. The Sitkanthacharita of Mankha, based on Devanagari MSS. I am confident that 6. The Rånanirunya ? (incomplete), with the help of my collation and of the new Sarada 7. The Stutikusumdnjali, MS. it will be possible to produce a readable and 8. The Haracharitachintamani, reliable text. There are also two works of the and some smaller productions. The oldest of late Såhibrâm Pandit, both entitled Rdjatarangi- these poems is the first, which dates from the be. nisa ringraha which explain difficult passages in ginning of the 9th century; next come the works Kalhana's chronicle, and a third bearing the same of Kshemendra, who wrote in the first half of title, which treats Jonarâja's Tarangint in detail. the 11th; and last Man kha's, who flourished in A collection of Mahatmyas. describing many the beginning of the 12th century. famous Kasmir tirthas will further assist in elu- Babu Nilâmbar has already forwarded copies of cidating the Rijatarangini. Among the sources the Haravijaya to Pandit Isvarachandra Vidyasafrom which Kalhana compiled his work, I have gara in Calcutta, and an edition of the book may be obtained the Nílamatapurána in five copies, four expected. In order to make the collection as useful written in Sarada characters, and one in Devand- as possible, I have secured for nearly all these gari. Just before I left Kasmir three copies of poems both Devanagart and Sarada copies, and, in Kshemendra's Rajddau, a work which Kalhana the case of Nos. 1, 2, 5, 6, and 7, commentaries. criticizes very sharply, were discovered. Two of Among the known but raro pootical works these have been promised, and are probably already
7 are copies of Kshemendra's Bhardtamanjart and on their way to Lahor. I think there is still a of the Yudhishthiravijaya, whose author the hope that some more of the old chronicles will Kasmirian MSS. state to be Vásude v a. There turn up. One Pandit certainly assured me that is also a commentary on the latter work. An old he had news of the existence of Sankuka's Bhuva. copy of Bilbana's Panchéika definitively settles the ndbhyudaya. Besides, a great many old birch-bark question as to the authorship of the little poem, and volumes are in the hands of Brahmans, who, them- explains the origin of the literary anecdotes cur. selves unacquainted with Sanskrit, had learned an- rent regarding it. Several ancient birch-bark MSS cestors. The learned Pandits find it hard to make of Somadeva's Kathesaritsigara-which the Kassuch men give up their books, but in course of time mirians usually call Vrihatkathi-will, I trust, they will no doubt succeed in extracting all that enable us to correct the errors of the Devanagari is valuable, since they have become fully alive to MSS. on which the published edition is based. the importance of searching the gartas.'
A large Subhashitdvalí, or collection of elegant Of other historical books I have acquired three extracts, by Srivara, the anthor of the third copies of Båna's Harshacharita and an imperfect Rajatarangin (second half of the 15th century), is copy of its commentary, the Samkota. The latter important for the literary history of Kasınîr. is, however, not of much use, as its compiler, In Poetics or Alamkâra there are, besides the Samkara, knew little of Sanskrit and less of well-known Kdvyaprak isa--of which, howerer, the history. There is, finally, a curious work on the Kasmirian MSS. differ from thoso, used in Hinhistory of the great Chahuvâna prince Prith- dustân-and its commentary tho Anandivir&ja, entitled Prithvirajavijaya, with a com- 1. The Alankdrasarvasva, see Oxef. Cat. p. 210, mentary by Jonaraja, the author of the second 2. The Alankdravimarsini, see ibid., Rdjatarangins. The MS. is a very old and very 3. The Dhvanigdthápanjild of Ratnakara, dilapidated birch-bark volume, and in so bad n con- 4. The Dhivanyalochana of Abhinavagupta with dition that I fear it will not be possible to docipher the Uliyota, the whole of its contents. It contains portions of 5. The Alamoirasekhara, the twelve Sargas. The name of its author is not 6. The Alandraratnlara, given in the colophons of the Sargas, but it would 7. The Chandraloka of Jayadeva, with a comseon that the work belongs, like the Harsha
mentary, charita, the Gau lavadha (of Våkpati), and the 8. The Kdvydlanikúra, attributed to Rudrata, Vikramunkakdoya, to a protégé of the hero. It 9. The Abhidhdurittimdtrikel of Mukula, will be interesting to compare its contents with and a few minor works. Chand Bardai's great Hindi Raedo.
If No. 8 really belonged to Rudra ti-a stateBesides these historical works there nre eight ment which I very much doubt-it would be the larger new Kavyas :
oldest work in the collection. For Rudrata or Ru1. The Haravijaya of Ratnakara,
drabhatta, like Udbhata, was one of the Pandits

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THE INDIAN ANTIQUARY.
(JANUARY, 1876.
of Jayapida; next in age come Ratna kara råja, such as the Tantralola with its kd and the and Mukula, which latter was the son of the Pratyabhijñávimarkini. famous Saiva philosopher Kallaţa and lived the oldest Saiva authors are Vasugupta, who under Avantivarman (9th cent. Rdj. v. 66). is said to have received the Spandasdtras from Siva,
For Grammar I have obtained the Paribhashds, and Avadh ata, who, according to Raj. I. 112, attributed to Vya di and to Chandra, and a lived under Jaloka, the son of Asoka. Next small fragment of Chandra's grammar treating of come Kallat a (9th century), Abhinavagupta the letters. The first work has also a commentary. (10th century), and Kshemardja (10th and Vya liand Chandra are two of the old grammarians, 11th centuries). and the recovery of small portions even of their writ- There are also a few important additions to Veings would be of great importance for the history dic literature, though the chief prize, the old birchof grammar. But I am not as yet prepared to bark MS. of the Paippalddasdkhd of the Athar. decide on the genuineness of my acquisitions. vaveda, did not fall to my share, as H. H. the
Three incomplete Sarada paper MSS. of Patan- Maharaja had bought and forwarded it to Sir W. jali's Mahdbhashya have been bought, and just at Muir before my arrival. the time of my departure a slightly matilated The most important Vedic MS. of my collecbirch-bark MS. of the same work turned up, which tion is a complete birch-bark MS. of the Rigveda the ignorant owner and his friends had wor- Samhita, written in Sarada characters. It proshipped as a MS. of the Kathdsaritedgara. This MS. fessedly contains the Sdkald dicha, but its acalso will eventually be added to the collection. Dr. centuation differs from that of all known MSS. Kielhorn considers it a matter of great importance
While the latter mark the anuddtta and svarita to have genuine Kasmirian copies of the Mahd. by horizontal and vertical lines, this MS. marks Uhashya, in order to decide the question if the work the udatta alone by a vertical line placed above has been really recast by the Kasmirian Pandits, the accentuated syllable. The volume contains as has been alleged on the strength of statements also other pieces referring to the Rigveda. made in the Rajataranging. It is to be hoped that Next comes a modern copy of the greater porthese MSS. will help to settle the question. tion of the first grantha of the Kathaka, which
A small portion of a MS. of Kaiyata's Pradipa, belongs to the Charakabdkhd of the Black Yajur. written in Sarada characters, has also been obtained. veda. The Kathaka has hitherto been known
Among other new or rare works connected with through a single MS. belonging to the Berlin Påņini's system, I may mention Bhartrihari's Vák- library. The newly acquired fragment shows also yapadiya; an excellent birch-bark MS. of the traces of accentuation. Kasikduritti ; copies of portions of Sthavira Jinen. To the same redaction of the Veda belong also drabuddhi's Nydsa ---Jinendrabuddhi was an in- two Angas or supplementary works which have habitant of Bârmula or Vårahamdla; of Kshira's now been first recovered. The more important Dhatutaranging; of the same author's Avyayavritti; of the two is the Kathaka Grihyasútra, or handof Harshadeva's and an anonymous Linganusd- book of domestic ceremonies according to the sanavritti; of Manikyadeva's Unddivritti, called Kåthaka school,' which is attributed to the Rishi the Dasapadi, and of the Rápdvatára. A complete Laugâkshi. It is accompanied by a commentary birch-bark MS. of the Nyasa has been promised. of Devapâle, and is universally used by the Kas
The grammar now chiefly studied in Kaśmir mirian Pandits. From this fact it would seem is, however, not Pånini's, but the Kaldpa or Katan- that, though the Kasmirian Brahmans usually tra. Kasmir furnishes, therefore, a number of call themselves Chaturvedis, students of the commentaries on the Katastra, which have been four Vedas,' and declare that they belong to no compiled by Kaśmirian Pandits, and are rarely particular Vedic school, they were originally folif ever met with out of the Valley. The works lowers of the Kathakaldkhd. My collection confalling under this head, which I have secured, are: tains several Sarada copies of the Devapdla, as 1. Laghuvritti, by Chhuchhukabhatta,
the whole book is usually called, one of which 2. Katantrakaumudi,
(incomplete) is written on birch bark. 3. Bdlabodhini,
The other Anga is the Chardyantya Siksha, 4. Bdlabodhininydea,
also, so far as I know, a novelty. 5. Sishyahitánydsa.
The Paippalddabdkha of the Atharvaveda. has The number of MSS. containing works on Saiva been secured in a modern transcript made accordphilosophy and the rites of the Saivas amounts ing to the old birch-bark MS. mentioned above to more than forty. Among them are the famous A second birch-bark MS. was not to be heard of. Spandasitras, with a variety of commentaries, and Several Prayogas or handbooks used by the the huge works of Abhinavagupta and Kshema- | Kaśmiriah Bhattas have also been acquired.

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JANUARY, 1876.]
BOOK NOTICES.
31
Among acquisitions referring to other sus- able extent. It was composed in the time of Zainu'l tras deserve to be mentioned a commentary on Abidin (1417--1467 A. D.) who, according to the the Bhagavadgita by Abhinavagupta; the Nydya- statements of the Pandits, caused many Sanskanlalt; the Nyáyakaliled; two birch-bark MSS. krit and Persian works to be translated into Kasof A parárka's commentary on Yajstavalkya; Brah- miri. magupta's Karana with Varunabhatta's and I have also secured a modern poem treating of Psithadakasvâmin's commentaries; and Kosas by the loves of Nå gårjuna and Hiya m & 1 d. NagMankha and Kshemendra deserve to be mentioned. arjuna, the great snake-king, who is enumerated
I bave finally to call attention to some works in among the rulers of Kaśmir, and the Barbarossa the Kaśmiri language which will have a special in- of Kasınir,-Lalitâ dit y a, are to the present terest for students of the Indian Prakrits. The old- day the favourite heroes of the bards. est amongst these is the song of Lalla,' Lallick. These acquisitions are so much more interesting ydni. It contains stanzas on the Saiva creed, and as Kasmiri was supposed to be destitute of an is attributed to a poetess named Lalls. The poem ancient literature. But it appears now that it was is accompanied by a full Sanskrit commentary. a written language quite as early as any of the
Another work, the Båndsuravadha, is of consider. | Indian Prakrits.
BOOK NOTICES. THE TANJORE MARATHA PRINCIPALITY: the Land of the LES STANCES EROTIQUES, MORALES ET RELIGEUSES DE Chola, the Eden of the South. By W. HICKEY. Madras,
BHARTRIHARI, traduites du Sanscrit par Paul Regnaud 1875.
Membre de la Société Asiatique. (Paris : Ernest LeThe greater part of this work is purely political,
roux, Editeur. 1875.) .but Mr. Hickey does not consider himself bound by unities of place or subject. Immediately after the
This is apparently the first of a series of Indian
classics for French readers. The object of the sestatistics of population of the interesting tâlukas of Kumbakonam and Negapatam, he gives us an essay
ries is sufficiently indicated by the motto Humani
nihil alienum which the translator has inscribed upon "statue-sculptured idolatry," which is illus. trated by a description of the caves of Elephanta.
on his title-page. As the Academy observes,
the number of students of Sanskrit literature, These our author considers to be "probably the most
considered as one of the most interesting pages ancient temple raised by human ingenuity in per
in the intellectual history of the world, is increas. petuation of religious truth," "tallying strangely with the symbolism of Egypt," and connected, as
ing every day, and M. Paul Regnaud no doubt far as we can comprehend his not very lucid argu
hopes to do for this class among his countrymen
what the late Dr. Horace Hayman Wilson so sucment, with Freemasonry! The great Trimurti is to him “the High Altar"; and various figures
cessfully accomplished for English readers. in relief are identified with "the I Am of the
He seems to us to have acted wisely in select. Holy Writ," and with Him "described as Jehovah
ing Bhartsihari's Stanzas on Love, Morality, and by penmen of inspiration." One group of what
Religion as the first volume of his series. The Mr. Hickey calls " sculptury" "portrays," in his
writings of that Indian Solomon contain many opinion, "the Mosaic account of the Fall," and an
shrewd reflections which are quite as applicable other suggests to his mind the Last Judgment.
to European as to Asiatic humanity; and, if a for. This farrago of nonsense is a fair sample of his
eigner may be permitted to make the remark, they archæological attainments. In modern history,
retain in the prose version of M. Regnaud much by dint of extracts (not always in inverted com
of the neatness and epigrammatic point which mas) from standard authors, he gets on rather
characterizes them in their Sanskrit dress. better, though he will find it rather difficult to
M. Regnaud is no bigoted Indianist. His re prove his assertion that "while the Maharaja marks on the value of Sanskrit studies seem to us Rajaram of Kolhapur was but a collateral and ad. to be so eminently just, that we cannot deny our optod descendant of the great Sivaji, the Princess selves the satisfaction of quoting them :of Tanjore is his direct lineal surviving descendant, "The importance, from the point of view of and has a claim not only to Tanjore, but also to linguistic science, of philosophy, and even of the kingdoms of Satara and Kolhapur, de facto de history in its inorganic state, of the great Indian jure" (sic)! A claim de facto to kingdoms two of literary monuments, especially of those of the which have disappeared for a generation, while the Vedic period, is no longer doubted by scholars; third is in the adverse occupation of a very lively but though when regarded in this light they and healthy young prince, is a novelty in political rival the most precious records which classical law, but not much more extraordinary than the antiquity has bequeathed to us, we cannot affirm greater part of this writer's eloquence.
the same with regard to their literary value.

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THE INDIAN ANTIQUARY.
There can be no doubt that in this respect they cannot be compared with the masterpieces of Greece and Rome. Not only is it true that the special character of Indian civilization is opposed to the development of eloquence and history, whether of the picturesque or philosophic type; not only is it the case that no Demosthenes, Thucydides, Cicero, Livy, or Tacitus has arisen on the banks of the Ganges; but even in those provinces of literature which have been cultivated equally in the East and West the advantage has always remained on the side of the Western nations, and Valmiki is as clearly inferior to Homer as Kâlidâ sa to Virgil. In spite of all this I cannot help boldly declaring my opinion (as a detailed discussion of the point would take up too much time) that the classical San krit literature deserves the careful study of Europeans more than any other that the East has produced. Sanskrit literature is rich, varied, and original; it is the expression of the intellectual life of a people of the same origin as the natives of Europe; it embraces in its development a long course of centuries, and it reveals to us a form of human civilization which otherwise would be unknown to us. I may add that besides these various characteristics, which cannot but make the Sanskrit classics interesting to what it is the fashion to call the general public, they have sufficient elegances I might even say beauties-to please the taste of dilettanti, sufficient striking peculiarities and unsolved problems to stimulate the appetite of the curious, and sufficient resemblances or contrasts to Western literature to occupy critics. I purposely put out of sight savants, philosophers, and professed literary students, to whom all the products of the human intellect are in themselves interesting and instructive."
This sober estimate of the literary value of Sanskrit compositions seems to us more calculated to put Sanskrit studies upon their true footing than all the hysterical rhapsodies of professed Indianists. At the same time there can be no doubt that M. Regnaud would by no means sympathize with the "studied neglect" which it is now fashionable for Englishmen to exhibit with regard to the sacred language of the majority of the inhabitants of India.
Equal good sense characterizes M. Regnaud's remarks with regard to the date of Bhartrihari. There can be no doubt that many of the stanzas must be subsequent to the great development of modern Vedantism in the times of Sankara Acharya. Of course they may be interpolations.
We learn from M. Regnaud an interesting fact with regard to our poet :
[JANUARY, 1876.
"A Protestant pastor, by name Abraham Roger, who came to India in 1640, brought back the materials of a work which he published in 1651, under the title of A History of the Religion of the Brahmans, and in which were contained two hundred proverbs of the sage Bhartrihari, translated into Dutch from the version of the Brahman Padmanaba. These were the stanzas on Niti, which Roger translated "The Reasonable Conduct of Men," and those on Vairagya, which he rendered by "The Road which leads to Heaven." The Brahman Padmanaba was prevented by a feeling of delicacy from explaining the ŚringáraSatakam to Roger. The pastor's work was subsequently translated into French under the title of Theatre de l'Idolatrie, ou la porte ouverte pour parvenir à la connaissance du Paganisme caché, &c. Amsterdam, 1670."
M. Regnaud disclaims any intention of sacrificing exactness to elegance. As far as we have examined his translation it seems to us particularly faithful, and we have no doubt that it will be of great use to the student. He does not appear to have seen the edition lately published in the Bombay Sanskrit Series by Kâsinâth Trimbak Telang. He tells us in the preface that he has followed the text of Böhtlingk's Indische Sprüche, the arrangement of which is altogether different. Some of the stanzas which appear in the Bombay edition under the head of Niti' are placed under the head of L'Amour,' and vice versa.
In some instances M. Regnaud seems to us to have abandoned literal accuracy. Bhujalatá is a troublesome expression to translate into any Western language, but it seems to us that les tiges de liane (Le Renoncement, st. 93) is an unnecessary concession to European prejudices. Stanza 61 of Le Renoncement, corresponding to 29 of Mr. K. T. Telang's edition, seems to us to be wrongly translated. The true explanation is given by the Bombay editor in an extract from Râmarshi.
Finally we think that M. Regnaud would have done well to imitate the Bombay editor and "the Brahman Padmanâba" in omitting the Śringára Satakam altogether, or to have published only a selection from it. Indeed there are stanzas in all M. Regnaud's Centuries which are a little offensive to la pruderie anglaise.
M. Regnaud has acknowledged the principle for which we contend, by leaving out some objectionable expressions; but we think the pruning-knife might have been applied a little more liberally.
The next translation to be issued is apparently that of the Mrichchhakatiká, the most interesting of all the Sanskrit dramas to a student of social history, and we shall look forward with impatience to its publication.

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FEBRUARY, 1876.)
CHRONICLE OF TORAGAL.
33
A CHRONICLE OF TORAGAL.
BY J. F. FLEET, Bo. C.S. T HAVE had by me for a considerable time the of the universal emperor Virabuk ka and of
paper from which the following translation king Jayasekhara, and having undergone is made; having kept it in the expectation of an examination as to their knowledge, they sooner or later meeting with the inscription from obtained the office of astrologers within the which the concluding portion is taken. In this, boundaries of Toragal & and the office of vilhowever, I have not yet succeeded, and it seems lage-priests | of Belag á í ve. The original useless to keep back the paper any longer with representatives of the family were :-Mudgathat object.
labhatta; Sridharaśarmâ; his son, BhaskaraThe original document, from which my copy bhatta; his son, Govindabhatta of Hali ; Sri. was made, belongs to the family-records of the dharaśarmâ ; Ganapatijôyisa; Viththalajôyisa; astrologers of Belgau m, and of Munôļi in Vriddhaśamkarabhatta, the younger brother of the Parasgad Talukâ of the Belgaum District. Viththalajoyisa: these two were sons of one I believe that a branch of the same family holds husband by different wives, and, as to their the same office at Toragal.
shares, the office of the boundaries of Toragal The original record, being in the modern belonged to Viththalajôyisa, and the office of Canarese dialect, has no special interest of its village-priestt to Vriddhasamkarabhatta; Vithown. It is, therefore, unnecessary to publish the thalajoyisa's sons, Samkarabhatta and Narayanatext; the translation alone will suffice.
bbatta; Venkatadrijôyisa of Toragal; PurushotI have not at hand the necessary books where- tamabhatta; Dovanajoyisa; Banadibhatta; Timwith to verify the historical references. The manabhatta; Samkarabhatta; his son, Mudibhatta; chronicle, accordingly, must be taken for what it and his son, Narasimhabhatta. may be found on examination to be worth. Pro- Hail! In the Kshaya sasivatsara, which was bably it is not to be accepted as entirely true and the year of the Salivahanasaka 1008, king accurate. But papers of this kind are not often Ja ya sokhara, who belonged to a noble to be met with, and, when found, they are at least Kshatriya family, gave to Sridharasarma and of interest in showing how far history can be cor- Sahasraśarma, with libations of water, the office rectly dealt with by the natives of this country. of astrologers in the boundaries of Toragal. Translation of the Chronicle.
After that king died, the names of the kings Reverence to Sri Ganesa ! May there be pros- who succeeded him are:--The king Viraperity! The succession of the great astrologers bukkat, the universal emperor: Madhavaof the Bharad vajagôtra; the details of matya-Vidyaranya was his minister ;--the years the astrologers of Hüli.
of king Narasinga are 593; the years After that in former times Mudgala. of king Harihara are 560; the years of king Narasimha and Venkat o śa, who were Prabhudad ê va are 310|| ; the years of the heads of the family t of astrologers of the king Narasinga are 470; the years of king village of Kaņa kâlurudige on the banks Vira narasinga are 440; the years of king of the God a vari, had come to these parts, Râmad ê va are 390 ;-the years of king on the occasion of a great famine they came to Kșishņa are 340; the years of king A ch yuta this district; and, having obtained an audience are 275; the years of king Sad â si va are 222;
. Mudgal, the chief town of the district of the same name in the territories of the Nizam of Haidarábåd, is about ten miles to the east of the eastern border of the Hungund Taluk of the Kalidgi District.
+ Kuladdvaru. 1 Jyotisha-vritti.
$ Toragal is the chief town of the Native State of the same name, about fifty miles east by north of Belgaum. The old form of the name was Toragale, and under the Yadava kings of Devagiri Toragale was the chief town of the district known as the Toragale Six. thousand. || Gramapurohita-vritti. 1 Malapurusharu.
• About twelve miles south by west of Torngal. + Gramopadhyaye-vritti.
1 According to copper-plate inscriptions, Virabuk. karaya, or the brave king Bukka, of Vijayanagara, succeeded his elder brother Harihara I, whose predecessor was their father Sangama of the Yeldavakula. I have not anywhere else as yet met with the name of Jayasekhara. If his date is correctly given here and below as Saka 1008, many kings intervened between him and Virabukkaraya, whose date is about Saka 1290.
Calculated, evidently, backwards from the time when this document was written. It would seem to have been drawn up in the end of the last century.
| Probably we should read 510 instead of 810.

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34
THE INDIAN ANTIQUARY.
[FEBRUARY, 1876.
the years of king R â ma are 167. In the year took Toragal are :-Ali-Aga, Sultân-Âga, Ra. Raktákshi, in the month Magha, on Friday maji-Pant, Krishnaji-Pant, Abdulla-Vadera, the fifth day of the bright fortnight, at noon, Bade-Malik, Sidi-Yakot, and Sidi-Sâlim. On the Râmarî ja was slain in battle.
fourth day of the bright fortnight of the month After that, on the tenth day of the bright fort- Pushya of the Kshaya samvatsara, Kasim-Khân night of the month Chaitra of the Krodhana came, and the reign of the Môgals extended sariwatsara, which was the year of the Saliva- over the people of Toragal. The names of the hanaśaka 1487, the king of the city of Pân dô- Killedårs of the Môgals are: -Kâdiradad-Khân, nagara laid siege to Toragal.
Mahaji-Khan, Lachhirama, and Ramasinga. On On Tuesday the third day of the bright fort- the thirtieth day of the dark fortnight of the night of the month Vaisakha of the Dhậta san. month Magha of the Vyaya samvatsara, A V&vatsara, which was the year of the Salivahana- rangajib died, and Râmasinga died. In the saka 14787, under the constellation Rohiņi, at Sarvajit samvatsara, Kuvarajl......... sunrise, Alli- Adal-Sah, having given a pro- On the fifteenth day of the bright fortnight of mise of safety to the younger brother of the kept- the month Vaisakha of the Sarvadhári sasivatmistress of Nagaraja, (and having so enticed sara, the illustrious Subhêdâr Śid di took TOhim) from the sally-port of Hůli, treacherously raga! and Ramadurga || by parley. The took him captive.
Haveldars of Toragal were Sôśindê and KaraThen follow the names of the kings of Vija- nara-Sósinde. pure. The duration of the reign of Alli. May it be well! Reverence to Sambhu, who Adal - Sáh was 26 years, 7 months, and 25 is resplendent with a chowri which is the moon days; he ruled for three years after he took that lightly rests upon his lofty head, and who Toragal. After that, the duration of the is the foundation-pillar for the erection of the reign of I bhará m-Adal-s & h was 47 years, city of the three worlds! May there be all kinds 4 months, and 17 days, (beginning on Friday of auspicious omens! Hail! On Sunday, the the tenth day of the dark fortnight of the month tenth day of the bright fortnight of the month Chaitra of the Vikrama sarivatsıra. The du- Pushya of the Kshaya sahvatsara, which was ration of the reign of Sultan Mahamad. the year of the victorious and glorious era of the Såh was 27 years, 2 months, and 12 days, Salivahanaśaka 1008, under the constellation (beginning on Wednesday the thirteenth day Bharaņi, when the sun was commencing his proof the bright fortnight of the month Bhadrapada gress to the north, --having washed the lotuses of the Prabhava sarivatsara. The duration of which were the feet of Sridharaśarma and Sathe reign of Adal- Śâh was years, 1 month, hasraśarma and one thcusand other Brahmans, and 1 day, (beginning on) Tuesday the thir- who were intent upon the six rites of sacrificing teenth day of the bright fortnight of the month of their own accord, causing sacrifices to be perKárttika of the Durmukha saavatsara. The formed, study, instruction, giving gifts, and reduration of the reign of Sultan Sik hên dra- ceiving gifts, and who were the diamonds of the Śâh was 13 years, — months, and 21 days, tiara of learned men, and who belonged to the (beginning on Wednesday the fifteenth day of ritaalistic school of A6 vala ya n a and were the bright fortnight of the month Margaśirsha born in the lineage of Bharad vaja,-king of the Paridhävi sawvatsara. Adul. Ś åh per- Jayasekhara, --who was possessed of all ished on Monday the seventh day of the bright good qualities; who was the chief of those who fortnight of the month Asvija of the Kshaya abound in affability; who was the cherisher of sarivatsara. The Tamrarajya* commenced then. gods and Brahmans; who every day enjoyed
The names of those who held the post of the blessings of Brahmans; who was adorned Havaldar of Toragal after the Turukast with perfect good fortune; who was the supreme
In copying, some mistake must have been made be- The role of the copper-coloured people,--the Masaltween the numerals 3 and 7, which are very similar in mAns'. Canarese. By the table in Brown's Carnatic Chronology, Turuka, or Turushka, a Turk, or Musalman. the Dhâta saavutsara was Saka 1438, and Eaka 1978 was
1 3rd March 1707 A.D. the Nala saivatsara.
Probably the word 'died' is to be supplied here; in the According to Firishtah, however, A'll A'Adil Shih original there is a lacuna. reigned from A.D. 1557 to 1579 (S. 1478 to 1500), Ibrahim
| The chief town of the Native State of the same namo A'Sdil Shah II. from A.D. 1579 to 1626; and Muhammad about fire miles to the east of Toragal. Shah, A.D. 1626 to 1660.-ED.]
Sútra.
• GStro.

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inar.in: Juary
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COLOSSAL JAINA STATUE AT YÊNÛR.

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FERUARY, 1876.]
CHRONICLE OF TORAGAL.
35
king of kings; who was the king of great kings; And the rent-free service-lands of the village. who was the receptacle of glory; who was a headmen and the accountants and the others very sun among kings; who was worshipped by of the eight officers are 252 mdrus. Thus we kings; who was a very lion of a king; who was have given, with libations of water, 4008 márus resolute in the warfare of kings; who was the of land. The boundaries of this land are:--On supreme lord of the throne which, located on the the east, his share; on the west side, a stone summit of the mountain of Pârâsaraparvata, ex. with emblems on it near the road; on the tends over the Karnataka and other countries south-east, a stone called Khajtgallu in front up to the southern bank of the river Nar- of the village of Alaügavadi; on the south, madá, - gave a charter as follows to ono (the village of) Gammagol; on the north, (the thousand and two Brahmans -
god) Basavanna of Kalakêri; on the south-west. Onr mother and father obtained fipal eman. (the big rock called) Navalapladi on the cipation in the neighbourhood of the sacred cast side of Bettasura; between the south-west shrine of Agastyé śvara of Nagatirtha and the west, the spring called Nagajbari; after of Pll vallit and became residents of Kai- that, the gate called Kamavivágila of Suganlåsa. On their account, and for the sake of religi- dhipattana; on the west the altar of the god) ous inerit, we have given, as an agrahára grant, Hanumanta of Kadehalli on the bank of the the village of Pavalli, including (a radius of) Malápahari; on the north-west, the god Hafive kos. The details of this grant are as follows: numantadova on the road to the Navalatîrtha We have specified separately the names of those near the bank of the river; in the centre of who hold the eight offices. We have giver the the north, the hill called Ratnamókaliparvata ; two posts of astrologers and of village priest to between the north and the north-east the god Śridharaśarmii and Sahasraśarma, who are the Brahmadova of Kanavi; on the north-east, the astrologers and priests of the boundaries of temple of the goddess) Kilakantumma. Thus, Toragal. We have given the duty of superin- placing (as boundary-marks) at the cight points tending religious matters & to Anantabhatta of of the compass the peaks of the hill of Mônésidda, the lineage of Visvamitra. We have given the and having made this land, marked out by post of village-headman | to Somalayya and a circle of five kos, to be enjoyed by sons and Vallabhayya and Tirmalayya of the lineage of grandsons in succession as long as the sun and Bharadvája. We have given the post of ac- moon may last, and having effected for our countant of the agrahára to Sankara of the mother and father final emancipation by means lineage of Kasyapa. We have given the post of of identification with the divine essence, we shall director of sacrifices** to Châmararasayya of | acquire nniversal sovereignty. We have writthe lineage of Maunabhârgava. We have given ten this stone-inscription close to the god Lak. the astrologership of the boundaries of Toragal shmi-Narayana in the Saiva temple of Agasand the village priestship of Haralâpura, of the tye svara. Those of our royal lineage who Chandriya Tarph, of the Sindôgi Tarph, of the may injure it, shall incur the crime of having Kadukõlada Tarph, of the Gôvanakop Sammat, slain a mother or a father at Kasi. If Brahmans of the Hali Tarph, of the Sugandhipattanatt injure it, they shall incor the crime of baving Karyeti, of the Asudi Tarph, and of the boun- slain a cow at Kasi. And if Sudras and others daries of the Belagâm ve Tarph, to Sridhara- injure it, they shall incur the crime of slaying śarma and Sahasraéarma. The details of the a spiritual preceptor. May prosperity attend ownership of land given to them are :-(The this deed of gift! With a religious object we share of) each post consists of four márus less have concealed treasure in the treasure of Naby & fourth; in this way 375611 márus have garakindi. (This is) the embellishment of the been given to one thousand and two Brahmans. writing!
tie, the modern Hubballi. There are several places I sinabhoga- Titti. Yajamana-vritti. of this name in the Belgaum and Dharwd Districte;
tt A corruption of Sugandhavarti, the old form of apperontly Mughatkhan Hubballi, on the Malápaberi or
Savand hatti or Suundatti, the chief towa of the Malajrabh & near Belgaum, is intended here.
l'arasgad Taluks of the Belgaam District. I Ashtadhikarigaļu.
11 The correct calculation is 8757märus ; in modern & Dharmadhikara.
Canarese maru' is equivalent to a fathon. Il Gaudakiya-vritti.
$$ Gurdasánabhögara manya.

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36
THE INDIAN ANTIQUARY.
[FEBRUARY, 1876.
ARCHÆOLOGICAL NOTES. BY M. J. WALHOUSE. LATE M.C.S.
(Continued from p. 25.) No. X.-The two Kanara Colossi. cult to conjecture. There it stands, uninjured, At page 353, vol. II. of the Indian Antiquary though darkened with the monsoons of centuthere is an account by Dr. Burnoll, accompaniedries,-its calm fixed gaze directed eastward to by a drawing, of the great Jaina statue at Kår. ward the magnificent mountain-wall of the kala in South Kanara, and at page 129 an ac- Ghâts, that, mantled with forests and covered count and drawing of the still greater statue at with green domes and peaks, stretches north and Sråvana Belgola, in Maisur. As Dr. Burnell south some dozen miles distant. observes, these monolithic colossi are of truly The Buddhist and Jaina faiths have always Egyptian dimensions, and though, owing to the tended towards the production of gigantic images, inferior stone from which they are cut, unequal in but the two above referred to as well as a third point of execution, are far from wanting & certain in South Kanara of which more will be said prelofty and expressive though rigid dignity. The sently, are the largest monolithic free-standing Karkala státue stands upon a rounded rocky statues I have heard of in India, or indeed in Asia. hill some three or four hundred feet high, in The enormous statue at Bamian, in Kabul, is general appearance like a slop-basin reversed; 180 feet high, excavated in high relief on a and seen from a distance on this elevation it has mountain-side, and in the fort at Gwalior there a very remarkable aspect, towering waist-high is a Jaina statue 57 foot high, hown out of the above the crenellated wall that surrounds it, like solid rock, to which it is still attached at the a giant over the rampart of an enchanted castle. back; there are still larger in Burmah, built up The spot is shown where it was excavated and of brick and mortar. In Japan there is an ent into shape-on the western declivity of the image of Buddha 95 foet bigh, made of brass hill, and now appears as a long irregular trench plates and hollow within. The Chinese pilgrim overgrown with herbage and bushes. A con- Fah-Hian saw at To-li, the present Dardu siderable depression or hollow runs transverse- or Dhir, an image of sandalwood 94 feet high, ly between this spot and the summit of the hill; to make which the sculptor was by spiritual this is said to have been filled with earth, and power thrice transported up to the Tushita the colossus, when finished, raised on to a train heaven to observe the size and appearance of of twenty iron carts, furnished with steel wheels, Maitreya Bodhisatwa. At Bangkok, in the on each of which ten thousand propitiatory Wat Po monastery, there is a gilt metal image COCO-nuts were broken, and covered with an in- of Buddha 135 feet long; it reclines on the finity of cotton. It was then drawn by legions of right side, with the head resting on the right worshippers up an inclined plane to the platform hand. General Cunningham describes a coon the hill-top where it now stands, the transit lossal figure of Buddha from 20 to 24 feet high taking many days. However legendary, this at Mathura, t and remarks: “Stone statues is at least intelligible; but how, when arrived at of this great size are so extremely difficult to the top, where the area is small, and entirely move that they can be very rarely made;" what, occupied by the platform and enelosure, with the then, must have been the difficulty of moving sides falling steeply all round, the enormous the far more colossal Kanara statues, one to bulk, 80 tons in weight and 414 feet high, a hill-top, the other, as will be described, for was raised safely upright on its stand, is diffi- some miles over rough ground !
• Beal's Travels of Fah-Hiani, p. 19.
+ There is a bas-relief of the death of Buddhs in save No. XXVI. at Ajant, in the left siale, in which the figure of Buddha measures about 23) feet long.-ED.
Archæological Survey, vol. I. p. 239. $ The completion and setting up on the Gothenburg, in the Teutoberger Forest, of a gigantic statue of Hermann, the deliverer of Germany and destroyer of the Roman legions, 9 A.D., bas just (August 1875) been observed as an event of national importance. Like the Indian statues, it is placed on hill, and raised on a substructure to clear the tree-tope; but, though fifty feet from foot to top of head,
it is made up of pieces of besten oopper weighing together only ten and a quarter tons. Yet it has taken thirty-seven years to construct. The petty Indian rajaa probably took for less time in completing their much more ponderous statues I of solid stone. Amongst other recorded great monolithio
statues in India is a red granite image, evidently Buddhistic, at a place called Santo Madhub, in KatAk; it is half buried in the ground: the upper half visible in nine feet in length, the head from chin to top four and a half feet. The image of Somanath at Jagannath is said by Maurice to have been wronght from a single stone, seventy-five feet in height; and his marble image in Gujarat, said to have been broken

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W. Griggs lith Front a photo.
JAINA PILLAR AT YENU R.
Indian Antiquary,

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FEBRUARY, 1876.]
ARCHÆOLOGICAL NOTES.
37
Yênûr, about twenty-four miles east of Karkala, is one of the few remaining Jaina villages,-now very small, but must once have been a flourishing and splendid centre, judging from the remains of palaces and buildings, and the third colossal statue which still stands there. This statue is not, like the other two, placed on a hill, but on an elevated terrace on the south bank of the Gurpûr river, which meets and unites with the inore southern river, the Nêtvå vati, at its mouth : so that the two rivors half enclose and separate the town of Mangalur by a broad watery girdlo from the sea-beach. Yên ûr is some forty miles in land, and the river there a swift clear stream about twenty yards broad running over a rocky bed. Approaching from the west, over an undulating well-wooded country, the first glimpse of the statue is very striking. One sees rising in the distance a gentle tree-clad slope on which a huge dark giant seems to stand, tower ing full height above the tree-tops, that just conceal the terrace. So seen, starting out in profile against the clear sky, it has a most strange, unearthly appearance. The terrace rises about fifty feet above the river's bed, and the image is enclosed by a square wall seven or eight feet high, with massive covered entrance, forraing a good-sized quadrangle, in the midst of which it stands on a stone plinth of two stages placed on a platform four or five feet in height. It is lower than the Karkala statue (41 feet)apparently by three or four feet, but has never, that I know of, been measured : indeed, as at Sravana Belgola (but not at Kårkala), the people at Yênûr object to the statue being touched or approached too closely, or even to mounting the stone plat- forin it stands on. It resembles its brother colossi in all essential particulars, but has the special peculiarity of the cheeks being dimpled with a deep grave smile. I could get no explanation of this, and regret not having been able to ascertain what particular Tirthankara it may be intended to represent. The people only knew it by the vulgar name of Gumtâ Raja or Gômateśvara.|| Two fine black-stone stelës bearby Muhammad of Ghazni, is reported to have been five ells (thirty feet) high. In the Abhayagiri convent in Ceylon, Fab-Hian saw a jasper image of Buddha twentytwo feet high.
|| The same appellation is applied to both the Karkala And Sravana Beļgolo statues (nee Indian Antiquary, vol. II. 129), it does not cour in the list and account of the
ing long inscriptions stand in one corner of the quadrangle,--probably containing all parti. culars, but I was unable to read or copy them. The salient characteristics of all these colossi are the broad square shoulders, very massive at the setting on of the arms,-perhaps from the exigencies of the material; the thickness and remarkable length of the arms themselves, the tips of the fingers, like Rob Roy's, nearly reaching the knees; the hands and nails very full, large, and well-shaped. Considering the great massiveness of the upper part of the bust, the waist appears unnaturally slender; the legs are well proportioned. In the Yênur image I noted at the time that the forehead was medium, neither high nor retreating; the nose slightly hooked, with broad nostrils; the lips fall, especially the upper, and the cheeks remarkably broad, widening towards the bottom; the chin moderate. The neck is short and thick, with three creases across it; the same across the belly. All the colossi are distinguished by crispy, close-curled hair and pendulous ears: and their entire form and aspect appeared to me very unlike anything Hindu. Like its brother at Kârkala, the Yên ùrgiant looks eastward towards the prodigious slopes of the Kudire Mûk h mountain, the highest part of the Western Ghats, which rises abruptly more than six thonsand feet about twelve miles in front.* In general effect this great statue is not so impressive as its brethren,--the smile, perhaps, weakens the expression. Liko the others, it has the lotus enwreathing the legs and arms; or, as Dr. Bur. nell suggests, it may be jangal creepers, typical of wrapt meditation. A triple-headed cobra rises up under each hand, and there are others lower down. The foot is eight feet three inches long, and the whole statue (when I saw it) much covered with lichen. Once in sixty years the Jains assemble, clean, and wash it with milk, &c.: many years must run at present before the next ceremonial cleansing. The plain archaic pillars behind will be noted.
The natiyes say that this statue was cut and wrought at a spot three or four miles distant from where it now stands and on the other side Tirthankaras, pp. 134 to 140. (But it is perhaps intended for Gotama Indrabhati, p. 140.-ED.
These long-armed figures appear in the Bad & mi caves in Kalådgi; Bee Burgess's Archaeological Survey of Western India, 1874, plates xxxvii. and xlv.
• The accompanying drawing is from a photograph by Captain Ron Thompson, kindly lout by Mr. Ferguson.

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the river; if so, its transport to its present site must have been a marvel of engineering skill. Both this and the Karkala image are traditionally said to have been sculptured by Jak ka na chari, a kind of Hindu Wayland Smith, around whom numbers of legends have gathered, and to whom remarkable works in stone are popularly ascribed : probably he was a workman of extraordinary excellence. Ho is traditionally said to have wrought the Yonar statue with a single hand, one being disabled; hence its lesser size. The legend goes that a bitter dispute having arisen between him and his son respecting an image in a temple at Y8. nûr, he and his wife committed suicide and became Bhůtas or demons; and to this day, under the appellation of Kalkatti, i.e.'stonemason,' he is the most powerful, dreaded, and malignant Bhůta in South Kanara, where the principal popular cultus is really Bhuta-worship.
There are two or three Jaina temples in the village of Yên ûr, of no great size nor special ly distinguished for architecture or sculpture; one, just without the colossus enclosure, contains a life-sized brass imaget erect, and enshrined in burnished silver and brass work variegated with red ornaments. In another temple, further down the village, there is a large black marble images about eight feet high, the head surrounded with a broad golden aureole, precisely like the glories depicted round the heads of saints.
Adjoining this there is a small building or sacellum containing the twenty-four Tirthankaras, in a row, all of the same size, cach resembling each, about two feet higli, cut in black stone, each under a horse-shoe-shaped
arch elaborately wrought from the same material. This long dark row of doll-like figures has a curiously quaint appearance. The building containing them is poor and mean with a thatched roof, but is entered by a door. way quite a wonder of exquisite and beautiful workmanship set in a common rough stone wall. The doorway is square-headed, its sides and top framed with long narrow slabs of black serpentine, of almost steely hardness and lustre, carved with a luxuriance and delicacy of orna. ment absolutely marvellous. A band of most elegant wavy foliage is succeeded by another bearing a line of rosettes bordered and separ. ated by tasteful beading; and several other bands rich with foliage, moulding, and rosette-work fill up the deeply recessed entrance. The inner door-step bears in the middle a lion's head, and a large rosette at each end, the spaces between being finely worked; and the massive door itself is admirably carved in compartments, several bearing rosettes not unlike the Tudor rose, but sharper-edged. In the wall over tho doorway is a line of six seated figures with hands laid on their laps. Opposite, in a small plain covered shrine, sits a cross-legged image of Adi. svara, the primal god, grave, calm, and earnestlooking.
In front of the temple stande one of those wonderful Jaina pillars which, so far as I can hear, are of a type peculiar to South Kanara, where about twenty exist. On & pedestal formed of four stages rises a monolithic shaft about thirty feet high, exclusive of capital, quadrangu. lar at base and for nearly a third of its height, each face bearing a different design of such
+ Herr von Bandel, the sculptor of the vast image just the Binnani (minister) of the queen Padileva Devi raised to the national hero Hermann in Germany, beat
Whereupon the Binnani built the basti, and devised to the out the two hundred pieces of copper of which it is con- royal Gomatesvara in perpetuity the following two structed with his own hands, and without a model to guide
lands (details given) producing eighty-two modes of rice himself by.
in aggregate rent; besides forty-nine hans (gold pieces) to
be collected from Sanku Narnaya, forty-nine hans from 1 A &dsanam referring to this temple mentions that the
Applji, and one hundred and eighty for continually anoint. image is that of Santišvara, the sixteenth Tirthakam,
ing the Gamtan atha with milk under the superin. and that part of its revenues was given over to the service
tendence of the Binnani, to be collected from . . . . of the great statue, which it styles Gomatesvara, by
Whoever destroys this bequest shall be guilty of the sin of ita setter-up, whose name and date it records. The sasa
destroying a multitude of holy cows on the banks of the nam is thus translated :
Ganga." "Sasanam of the great and holy Jina, the most high; renowned for eloquence; conqueror and master of the three
The Jains delight in making their images of all sub.
stances and sizes, but always with the same features and at. worlds: Sanam to all. The work carried out on Sunday
titude. I may mention that in the large village of Mud u. the second of Mina of sábhakrit, 1696 of the Salivahanabidri. between Kirala and Yênûr. the stronghold and erai.. A.D. 1604, this would make the Yên Qr colossus head-quarters of surviving Jainism in Kanars, there is, in later by 179 years than the one at Karkala 1439 A.D. one of the twenty-treo temples there, an image of grey 'if there be no mistake). Blessed Vira Timma Raji, marble apparently about twelve feet high; the material is the sovereign Ajlar (?), the beloved disciple of the gods, said to have come from Europe, and the image has a strange resplendent with glory. established the royal Gomates. lv shadowy, mysterious appearance in the dim recess in VBTs on Y en rhill, and gave over the charitable endow. which it stands. Small portable images are made of crys. ments of the chaitalaya of the holy Santišvari, on its tal, alabaster, soap-stone, blood-stone, various red and green (Gomatesvara's) right hand, to Pandiappa Aran, stones, &c.

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intricate interlacement as only Jains could con- hair, was a personal peculiarity of Buddha trive and execute. Above this the shaft rises in himself, may be matter of surmise, but both four sections, the first octagonal, the next six features seem to have been handed down from teen-sided, the fourth plain, with arabesque en- very early days, and to have been accepted by richments on every alternate, third, or sixth side, the Jains in pourtraying their Tirthankaras. and an ornamental band between each section. Mr. Beal, in his Travels of Fah-Jian, gives at Over the fourth section the shaft passes into the end a figure of Buddha erect and mantled, - #bell-shaped necking, reeded and enriched with said to be the best traditional likeness, having elaborate mouldings, the upper one spreading a history attached to it dating from the first out circularly with downward curving edge, century A.D. It was brought from a Lama temtoothed with pendants, and supporting a square ple near Pekin; and though the arms, which are abacus on which a stone canopy, ending in a partly mantled, do not seem unusually long, it exflame-like finial, rests on four colonnettes. The hibits the constant most un-Aryan characteristic canopy covers a square block bearing in relief of the close curly hair.* There appears some on each side a long-armed, curly-headed Tîr- reason for thinking that these personal peculiari. thankara. From a moulding below the capital, ties, so rare in India, may have marked the bodily 'four (grásd as) griffin-like monsters stretch up- appearance of that greatest and most wonderward, meeting each corner of the abacus with ful of mere mortals that ever wore flesh, Buddha their heads. The whole capital and canopy are Gautama, -greatest-if greatness he measured a wonder of light, elegant, highly decorated by long-continued and far-extended influence stone-work; and nothing can surpass the stately over the minds of saccessive generations and grace of these beautiful pillars, whose propor- millions. tions and adaptation to surrounding scenery are XI.- A Jain Temple and Susanam. always perfect, and whose richness of decoration The north-eastern declivity of the hill, on never offends.
which the Karkala Colossus stands, deFine shafts are sometimes found before Brâh- scends steeply for a third of its height, and then maņical temples: a remarkably handsome mo- spreads out into a broad irregular platform or nolith, fluted throughout its length, stands spur, sinking very gradually to the level of the before the temple at Perûr, near Koimbatur, plain. On the upper part of this platform, under but in rich and beautiful adornment of capital, the gaze of the Colossus, stands a remarkable and and delicate laborious decoration of shaft, the beautiful temple, of a style very novel to those Kanara columns seem to be unapproached; accustomed to the Dravidian temples of the General Cunningham || figures a pillar at Ka south. It is four-square, half of each front ha on, in Gorakhpur, something in the same filled with a projecting portico with pillars and style, with the base square, followed by octago- pediments profusely sculptured ; many of the nal, sixteen-sided, and plain sections: it is blocks of stone in the walls are also ornamented without platform or pedestal, and the capital with grotesque or fanciful designs, such as two comparatively plain. It also resembles the
snakes inextricably intertwined, geometrical western coast pillars in bearing on one face figures, flowers, grinning faces, &c. The temple of the base "a naked standing figure with very is roofed with immense sloping slabs or flagstones long arms reaching to its knees." Whether overlapping like tiles and projecting in deep this feature, as well as the close, crisped, curly eaves, and in the centre there appears to have Archaological Survey Reports, vol. I. p. 92.
handsome, with a calm countenance, and arms reaching So far as I know, the genuine statues of Buddha are down to the knees: his breast is marked with the Srivats never represented naked; neither are the Tirthankaras of figure." This is the symbol assigned to Sitala, the tenth the Svetambara Jaina. On the other hand, the Digam- Tirthankara, and is delineated at page 186, vol. II. of the bara Jains always represent their larger images as neked: Indian Antiquiry. We know that when Buddha deterthes they appear in the caves at Badamt, Aihole, Dhård. mined to forsake the world and tarn Arhat, he cut off bis siive, and Elona.-ED.
hair with his sword as superfluous; thenceforward his hair • In the Brihat Sanhitt, the 58th chapter, devoted to never grew longer, but always curled to the right hand. It ia the description and manufacture of idols, lays down the for the Jains to explain how the attributes of their deified appearance of Buddha and the Jaina god thus:--
Bages are mingled with those of Buddha, whom they 4. Boddha should be represented seated upon a lotus, profess to renounce and despise. Nor do Buddhists say and looking as if he were the father of mankind; with why, after the hair had been cut short, it should have curled hands and feet marked by lotuses, with a placid countenance like a jangal-man's or a Habshi's; nor why, as the Ceylon and very short hair.
chronicles hand down, Buddha's eyes should have been "45. The god of the Jains is figured naked; young, ! blue,-a trait so foreign to Hindus.
proferere mingle plain boxeur led to the forward this the

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been some sort of dome or tower-now in ruins. in the midst of a semicircle of three much-ruined On the large heavy folding doors in one of the temples. Between the Old Bazar and the hill porticos being rolled back, a striking-almost I observed a small pillar of unusual appearance, startling-sight is revealed : for as the daylight a little to one side, on a waste open maidán, penetrates the interior, three tall images, each and, going up to it, found an obelisk-like stone about six feet high, of burnished copper, are seen pillar six or seven feet high, with something standing side by side in a square gloomy recess, like a furnace at the foot. I could not for some where they almost seem to start into life as time comprehend the explanations offered of the sunshine suddenly lights them up. Each re- its intention, but at last discovered it was the sembles each, and they are the counterpart of impaling pillar-the Tyburn or place of exethe great statue on the hill above. An exactly cution-where criminals were impaled, and a similar triad stands within the entrance of socket on its top marked where doubtless a long each portico. Mr. Fergusson,t in describing a spike bad been fixed for the purpose, on which square temple of Ananda, in Burma, with many a miserable wretch must have expired in projecting porticos on each face, observes that horrible agonies under the burning sun. it is remarkably dissimilar to anything on the Returning to the fourfold temple, a fine black continent of India, and, with its seven-storied stone stelë stands beside the steps of its northtower, more of a Babylonian than Indian type. ern portico, bearing an inscription which I had What rose on the centre of the Karkala tem- copied; it is as follows :ple, whether dome or tower, is not clear; there Sásana of the Jain Temple at Karkala. are the rains of some construction, but the square
Transcription. form and projecting porticos are there, and it is on the coast of India nearest ancient Baby
ಚತುರ್ಮುಖಬಸಿಯು ಶಾಸನಂ. lonia,
ಶ್ರೀವೀತರಾಗಾಯನಮಃ || ಶ್ರೀಮತ್ಪರಮಗಂಭೀರನ್ಯಾThe temple is beautifully situated, overlooking a wide panoramic landscape, well wooded, and | ದ್ವಾದಾಮೊಘಲಾಂಭನಂ | ಜಿಯಾಲೋಕನಾಥಸ್ಯ diversified during the rains with all the luxuriant | ಶಾಸನಂ ಜಿನಶಾಸನಂ | ಆಚಂದ್ರಾರ್ಕಬ್ಬರಂ ಭೂಯಾದಾvegetation and vivid tints of the western coast; and an extensive hollow under the hill to the
ಯು:ಶ್ರೀಜಯಸಂಪದ: | ಭೈರವೇಂದ್ರಮಹೀಕಾಂತ: ಶ್ರೀಜಿsouth is filled with a very picturesque miniature ನೇಂದ್ರಪ್ರಸಾದತಃ || ಅವಿಭಮಸ್ತು || ಭದ್ರಮಸ್ತು || lake of deep blue water with a sharply winding shore, many little headlands, and a tree-covered
ತಿರ್ಥ್ಯಘಂ ಸುಖಮಕ್ಷಯಂ ಚ ಕುರುತೇ ಶ್ರೀವಾರ್ತ್ಸislet in the middle, much haunted by white ನಾಥೋ ಬ೦೦ ಕೀರ್ತಿ೦ ನೇಮಿಜಿನ: ಸುವಿರಜಿನಪತ್ಥಾಯು; egrets. At one corner of the lake there are steps
ಶಿಯಂ ದೊರ್ಬಲಿ: | ಕಲ್ಯಾಣಾನ್ಯರಮಲ್ಲಿ ಸುವ್ರತಜಿನಾ. and a paved landing-place, whence, it is said, the old Jaina kings launched to disport them. ಪೊಂಬುಳ್ಳ ಪದ್ಮಾವತಿ ಚಾಚಂದ್ರಾರ್ಕಮಭೀಷ್ಟದಾಸ್ತು ಸು. selves with boating. In those days Karkala
ಜೆರಂ ಶ್ರೀಭೈರವಕ್ಷಾಪತೇ || ಶ್ರೀಮದ್ದೆಶಿಗಣೆ ಖ್ಯಾತ must have been a centre of great stir and magnificence: half a mile northward of the hill may ಸನಸೋಗಾವಲೀಶ್ವರ: | ಲೋ ಭೂಲತಕಿರ್ಶ್ಯಾ • be seen the vestiges of a grand bazar street
ಖ್ಯಸ್ತನ್ನು ನೀಂದ್ರೋಪದೇಶತ: || ಶ್ರೀಮತ್ತೋಮಕುಲಾrunning in a straight line for a mile, and popularly declared to have contained 770 shops. It is
ಮತಾಂಬುಧಿವಿಧು: ಶೀನದತ್ತಾಯ; ಶ್ರೀಮದ್ಭರವnow a hollow way, worn deep by the tread of | ರಾಜತುಂಗಭಗಿನಿ ಗುಂಮಟಾಂಬಾಸುತ: | ಶ್ರೀಮvanished generations, and bordered on each side by mounds of earth and masses of disjointed ma
ದೌಗಿಸುರೆಂದ್ರಚಕ್ರಿಮಹಿಮಜ್ಞೆ ಭೈರವೇಂದ್ರಪ್ರಭು: ಶ್ರೀsonry. It is still known as Hiriya-Angadi- | ರತ್ನತ್ರಯಭದ್ರದಾಮಜಿನಸು ನಿರ್ಮಾಸ್ಯ ಸಂಸಿದ್ದಿಭಾಕ್ || Old Bâzâr, and its long vista is closed at the top by the grandest and tallest of the splendid decor
| ಶ್ರೀಮಚ್ಛಾಲಿತಕಾಬ್ದ ಕೇ ಚ ಕಲಿತೇ ನಾಗಾಭ್ಯಬಾಂದುಳಿ: ated pillars spoken of in note No. X., standing | ತಾಜ್ಜೆ ಸದ್ವಯನಾಮ್ಮಿ ಚೈತ್ರಸಿತಪಕ್ಷೇ ಸೌಮ್ಯವಾಗೇ
† History of Architecture, vol. II. pp. 516-18-ed. of 1867.
This text and translation have been carefully revised
and corrected by Mr. J. F. Fleet, Bo. O.S., whose accurate knowledge of such inscriptions is so well known to our readers.-E

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ಪ್ರಜ್ಞೆ | ಕ ಸತ್ಯ ಸಂರ್ಪಕ ಬರವರು ಶ್ರೀ ಮಮಾದಲ್ಲಿ ಬ್ರಹ್ಮಾನ ಸಹಿತ ಪಿಸಿ ಸವಿ ವೇಂದ್ರೇಣ ತ ರತ್ನತ್ರಯಭದ್ರಧಾಮಜಿನ ಭಾತು ಧಾನದಿಂ ಪ್ರತಿಷ್ಠಾಪಿಸಿ ಆ ನಾಲ್ಕು ದಿಕ್ಕಿನಲ್ಲು ಹದಿನಾಲ್ಕು, ಪ್ರತಿಷ್ಠಾಪಿತ: || ಸ್ವಸ್ತಿ ಶ್ರೀಕಾಲಿವಾಹನಶಕವರ್ಷ ೧೩೦೮- | ವೊಕ್ಕಲು ಸ್ಥಾನಿಕರು ನಡಿಸುವ ಅಭಿದೇ ಕಡೆ ಮುಂತಾದಕ್ಕೂ ನೆಂದು ಇಯರಂಜಕದ ದೈತ್ರ ಗುಡ್ಡ ಅದು ಬುಧವಾರ ಮೇಲೆ ನಡೆದ ಅಸಂಸಥದಿಕಂya ಆ ವ್ಯವ ಸನಕ್ಷತ್ರ ವ್ಯಪ್ರಭಾಗ ಕುಸಾಧಿಧಾನರ | ಭರೆಯರು ನಿಜಸಂದ್ರದಿಂದ ಅವನಳುವಾಸ
ಕ್ಷಾರಕವಶ್ರೀ ಹನ್ನಿಟ್ಟರ ಸಂಗಪಟ್ಟ ಪೋ ಬಳ ಆ ಕ್ರಿಭುವನರಿತೆನಯ್ಯಾ ನಿಯದಲ್ಲಿ ಆ ಪ್ರತಿಭಾಪಸ ಪರಮಗಾಧೀಕ್ಷರ ಸರೆಜೊಕ್ಕನೆ ಕಾವ ಮಾಂತಲೆ ಪೈರಿ | ಸುಮದ ಪ್ರಣ್ಣಾದಲ್ಲಿ ರು ಸಾರ್ಕವಾಗಿ ಮಗ ಮಂನೆಯ ಗಾಯ ಮಸ್ತಕಮೂಲಕ ದರ್ಶನಾಪನಾಚಾರ್ಯ | ಮುಕ್ಕ ಡಪ್ಪಿ ನಹೊಳೆ ತೆಂಕ ಯೆಂಣೆಯಹೊಳೆ ಪಡುವ ಪುಳಕ - ಸೋಮವಂತಶಿಖಾಮಣಿ ಕಾತ್ಯಪತ್ರ ಪವಿತ್ರೀಕರಣದಕ್ಷ | ಯದಹೊಳೆ ಬಡಗ ಬಲಿಮೆಯಹೊಳೆ ಈ ಹೊಳೆಗಳಂನು ನಾಲ್ಕು ನೆಂಟು ಪಾಪರಿ ಹಬ್ಬದವಾದ ಸಸ್ಯ ಹುಣಸs - | Advik ನಿಜ ನಿಕ್ಷೇಪ ಆಕ್ಷಿಣಿ ಆಸಾಮಿ ಜe in ಅಂತ ಸಂದೊದಗಜವಿಕ ಶತ್ರಮಾಂಗ ಅಭತ್ತು | ಸಿದ್ಧ ಸಾರಗಳೆಂಬ ಅಘೋಳದ ನಾಲ್ಕು ಮಂಗಳಕರ ಸಂಗ ಹೆಸರು ಕಾಪ್ರಿರುಕುಮಾರ | ಭುಸ್ವಾಮಪಂಥಃ ಅದರೊಳಗೆ, ಅಕ್ಕಿ ಮುಡಿ 600 50 ಭಿಕನನನನರೆಯನಳಿನಿ ಶ್ರೀಮಜ್ಜಿನದತ್ತ :- | ಕಂಳವಾರ ನಿಬ್ಬಾದ ಗ yr ಪೂರ್ವಕಾಂಬುಧಿ ಪೂರ್ಣಚಂದ್ರ ಶ್ರೀಮದ್ದೀರನರಸಿಂಹ ವಂಗನಗ ಕ ಆಟಾರ್ಕಸ್ವಾಂ ಸ್ಟಂ ತೇವ Ha ಕೇಂದ್ರ ಶ್ರೀಗiotecಕಾರಿ ಪಕಪ್ರಿಯ ಆ ಕಟ್ಟು ಇರುಳನು ವಿಕ | ಆ ಕ್ಷೇತ್ರದ ಹಸಿ ಮಠ ಸಂದಮಣಿ ಶ್ರೀನುದಿಂದಸೈರನವಡೆಯರು | ಬಿಸಿಯೊಳಸುಳ್ಳ ಹಾವರಿ ಮುಂಾದವರಲ್ಲಿ ಸಚಿವ ಸೇನಿ ತಮಗೆ ಅಭ್ಯುದಯಸಿ ಲಕ್ಷ್ಮೀ ಮಿಸ್ಸಸ್ | ಸಿದ್ಧಾಯ ಬಡ್ಡಿಯ ಭಕ್ಷ್ಯ ಹು ಯಾವ ಚೋಳ ಕಡ ಕನಕಳದ ಬಂಡ್ಯ ನಗರಿಯಲ್ಲಿ ಶ್ರೀಮಟವನೇಶ್ವರನ | ಅಕ್ಕಿ ಹೋನೆಬ ಅಕ್ಕಿ ಸಹ ಸುಪ ಅಕ್ಕಿ ಹಾಡೆ ಇಂದ ಸಂವಿಧಾನದಲ್ಲಿ ಕೈಲಾಸಗಿರಿಸನಿಭಚೆಕ್ಕಬೆಟ್ಟದಲ್ಲು || ಶ್ರೀ | ಲೆಸ್ಬಿದ ಮುಡಿ ೭೦೦ಕ್ಯಂ ನು ರುರಂಜಾಳದಲ್ಲಿ ವಕ್ಕಲು ಕಾಕಕಾಂತಾರು ಕಿಂ ಗತಕಕಾಂಡ ಪ್ರದಾಕರಂ ಭ ರ್ಣೆಯಾಗಿ ಬಿಟ್ಟ ಸಿದ್ಧಾಯ ಗದ್ಯಾಣ ೩೮ ವರಹಾಕ್ಕು ಸಹ ಕಾಂತಾರತಿನ ಸಜ್ಜಯವಧೂಕ್ರೀಡಾಸ್ಪುದಂ ಕಿಂ ಪುನಃ | ವಾಗಿ ನಡೆದ ಧರ್ಮ್ಮ ಪಡುವಣ ಬಾಗಿಲ ವಕ್ಕಲು ೨ಕ್ಕೆ ಸಟ್ಟಾಭಿ ಸಂಶಯದ ಸುಂ ಶ್ರೀಭಾರತೀdow | ಮೂರು ಸೊಪ್ಪಿನ ದೇವರ ಪೂಜೆಗೆ ಬರು ಉಫ್ ನ ಸ ಊರು ಭ: ಸ್ಪು ಶ್ರೀರಮಣಾಸ್ವಯಂವರ ಹಂ ಶ್ರೀಜೈನಗೇಹಂ | ಹನೆ ೩ ಅಕ್ಷತೆ ಅಕ್ಕಿ ಹಾನೆ ೧ ತೋಯ ಪಾಯಸ ತುಪ್ಪು ಪ್ರಜ್ಞೆಶ್ || Coಕಷ್ಟು ಸಹಜಿಾನಂದಮಂದಿರವಾದ ಸitra ಕಲಸು ಮೇಲೋಗರ ಶಾಂದ ಮುಂತಾದ ಪಂಚಭಕ್ಷಕ್ಕೆ ಅಕ್ಕಿ ತೋಭದ್ರ ಚತುರ್ಮುಖ ರತ್ನತ್ರಯರೂಪ ತ್ರಿಭುವನತಿಲಕ | ಹಾನೆ ೨ ಕುಟ್ರೆ ೨ ಅಂತು ಅಕ್ಕಿ, ಹಾನೆ ೧೫ ಕುಕ್ಕೆ ೨ ಚೈತ್ಯಾಲಿಯವರನು ಸೇವನಿಕಲಂಕಮಲ್ಲ ಬಂಟರ ಭಾವ ಆ ತಿಬ್ಬದಲ್ಲಿ ವರುಷ ೧ಕ್ಕೆ ಅಕ್ಕಿ ಮುಡಿ ೧೧೦ ಉದಯದ ಪರನಾರೀಸಹೋದರ ನುಡಿದ ಭಾಷೆಗೆ ತಪ್ಪುವ ರಾಯರ ಪಂಚಾಮೃತಾಭಿಷೇಕಕ್ಕೆ ಗ ೭೮೨ ಪಂಚಖಜ್ಜಾಯಕ್ಕೆ ಸ ಗಂಡ ಸುವರ್ಣಕಲಶಸ್ಥಾಪನಾಚಾರ್ಯರಾದ ಕಾರಣ ಧರ್ಮ ೧೭೮೧ ಸಿದ್ಧಚಕ್ರಾರಾಧನೆಗೆ ಗ ೧೨ ಫಲವಸ್ತುವಿಗೆ ಗ ೧೨ ಸಾಮ್ರಾಜ್ಯನಾಯಕರಾಗಿ ನಿರಣ್ಯನು ಬಂಧಿಗಳಿಗೆ ರಾಣಿ ಬೈತ ಹ PR 1 ||೮೪ ಸಂಭ‌ಕ್ಕೆ ಕ ||1| ಯಿಂದ ತಮಗುತ್ತಮಜಿನಭವನಪ್ರೇಕ್ಷಕರಾದ ಸಕಲಶೀಲಸು | ಯೆಂಣೆ ಹಾಡ ೧೨ಕ್ಕೆ – ೮೮೪ ಅಬ್ಬಕ ೩ಕ್ಕೆ ಗ೩ ಆಸಂದಂನರನ್ನು ಆತಸಂಘಕ್ಕೂ ನಕ್ಷಾ ತನ್ನ ವರ್ಷಾಭಿಷೇಕಕ್ಕೆ ಗ ೬ ಅಂತು ಸದ್ಯಾಣ ೪೭ ಬಡಬಾಗಿಲ ಕ್ರೈಸ್ಟ್ ಯಂವರನಾಲೋಪಮವಾಗಿ ನಿರ್ಮಾಪಿಸಿ ಅನಂತ- | ವಕ್ಕಲು ೨ಕ್ಕೆ ೩ ಹೊತ್ತಿನ ನಡವ ಪೂಜೆಗೆ ದಿನಕ್ಕೆ ಚರುವಿಗೆ ಸುಣಸಮ್ರಾಜ್ಞ ಸಿಮಿತಾ ಆ ನಾಲ್ಕು ದಿಕ್ಕಿನು ಆಗಕು ಅಕ್ಕಿ ಜಾಫ್ ನ ಮೂಲ ಕರುವಿಗೆ ಅಕ್ಕಿ ಜನೆ 5 ಅಕ್ಷತ ಅಕ್ಕಿ ಮುನಿಸುವ್ರತತೀರ್ಥಕರರ ಪ್ರತಿಮೆಗಳನ್ನು ಸ್ಥಾಪಿಸಿ ಆ ಹಾನೆ ೧ ಕೋಯ ಪಾಯಸ ತುಪ್ಪ ಕಲಸು ಮೇಲೋಗರ ಪಶ್ಚಿಮದಿಾಸದಲ್ಲಿ ಆಸಿಸಿ ಥಕರರ ಪ್ರತಿಮೆಗಳು | ಕಳದ ಮುಂಜಾನೆ ಪಾಪಕ್ಷಕ್ಕೆ ಅಕ್ಕಿ ಪಡೆ . ಕುಚ್ಚಿ ಆ ಅಂತು ಅಕ್ಕಿ ಜಾನೆ ದಿನ ೧ಕ್ಕೆ ಹಾನೆ ೧೫ ಕುಕ್ಕೆ ೨ ಆ
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ನು ಆ ಬಹಿರ್ವಳಯದ ಸುಂಡುಗಳೊಳಗೆ ಜಿನಬಿಂಬಗಳಂನು

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THE INDIAN ANTIQUARY.
[FEBRUARY, 1876.
ಇದು
ಲೆಸ್ಬಿದಲ್ಲಿ ವರ್ಷಕ್ಕೆ ಮುಡಿ ೧೧೦ ಉದಯ ಬೈಗಿನ ಹಾಲು- ಕ್ರಿಕೆರಿಯಬಳಿನಲ್ಲಿ ಸ3 ಪಂಜಳದಲ್ಲಿ ಕಂಬುವನಾಳನಲ್ಲಿ ಧಾರೆಗೆ ಈ ೧||೮೩ ಪಂಚಖಾಯಕ್ಕೆ ಗ೭|| ಫಲವಸ್ತುವಿಗೆ | ಗ ೭|| ಅಂತು | ೧೮|| ಗೋವರ್ಧನಗಿರಿಯ ಬಸ್ತಿಯ ಸ ೧೨ ಸಂಧರೂಪಕ್ಕೆ ಕೆತ ಯಂಗೆ ಪಾಪ ಹೊಕ್ಕ ಕ| ದೇರ್ವನಾಥನವಿದು ಅಮ್ಮ ತಗಿಗೆ ಮಲ್ಲಿ ಕದಕುಳ ೮೮೪ ಅಬ್ಬಾಹಿಕ 4ಕ್ಕೆ ಗ ೩ ರ್ವಾಭಿಷೇಕಕ್ಕೆ ಗ ೬ | ಅಕ್ಕಿ ಮುಡಿ ೩೦ ಆ ಮೇಳಣ ದಡೆ ಮಾರುಗಳಲ್ಲಿ ಮುಡಿ ೪ ಅಂತು | ೨೮ಕ೭||, ಯಾ ಲೆಬ್ಬದಲ್ಲಿ ಮೂಡ ಬಾಗಿಲ | ನಲ್ಲು ರುನಂಗಬೆಟ್ಟ ನಾರ್ಣನಲ್ಲಿ ಅಕ್ಕಿ ಮುಡಿ ೬ ಅಂತು ಮುಡಿ ವಕ್ಕಲು ೨ಕ್ಕೆ ಅಕ್ಕಿ ಮುಡಿ ೧೧೦ ಗ ೨೮೪೭||, ಆ ತೆಂಕಬಾ- ೪೦ಕ್ಕೆ ಕೆರವ=ಬೆಟ್ಟಿನ ಹಿತ್ತಲ ಫಲದಲ್ಲಿ ಈ ೮೮೨|| ಗಿಲ ವಕ್ಕಲು ೨ಕ್ಕೆ ಅಕ್ಕಿ ಮುಡಿ ೧೧೦ ಗದ್ಯಾಣ ೨೮೭] ಪಂಚಸಂಸಾರಕಾಲೋರಗದಗೋಡುಂಬೋರ್ಜೆಈತು ಬಾರಿ ಲಗ್ನ ಪಕ್ಕದ ಕ್ಕೆ ವರ್ಷ ಕ್ಕೆ ಅಕ್ಕಿ ಕಾಸಂನ ರಜೀವಪ್ರಭೋಳನ 'ರಸಂಮಹಾಕಲ್ಯಾಣಾಭಿ ಮುನಿ ೪೦ ಸದ್ಯ ಅಕ||೯|| ನಗುವ ದಾಟಿ ಜ್ಯೋನಮವಾದ ಜಿನಮಂತ್ರಪೂತಾತ್ಮ ಶ್ರೀವಿಲಾಸ ಯೆಂಬ ಯೆಡಬಲದ ಗುಂಡು ೨ಕ್ಕೆ ವಕ್ಕಲು ೧ಕ್ಕೆ ಬರುವಿಗೆ ಅಕ್ಕಿ ಪಂಚಾಕ್ಷರಿಯು ಪಂಚವಿಂಶತಿ ಮಲವಿಧುರವರಸಮೃದ್ಧ ಹಾನೆ ಆಳ ಹಬ್ಬದಲ್ಲಿ ಮುಡಿ ೫೬, ಅಕ್ಷತೆ ಅಕ್ಕಿ ಸು ೪ ದ್ವಿಗಳಾದ ಕಾರಣ ಆ ಭೈರವ ಆಸನಶೆಯರೇ ಸ್ವಹಸ್ತಉಭಯಂ ಮುಡಿ ೪೦ ಹಾಲುಧಾರೆ ೪ಕ್ಕೆ ಈ ೩||೮೧ ಫಲವ ದಿಂದವರು ಬಿಟ್ಟು ದದಕ್ಕೆ ಇಂದ್ರವಜ್ರಾವತ್ಯದಿಂದ ಬತ ಸ್ತುವಿಗೆ ಸದ್ಯಾಣ ೧೯೨ ಸಂಧಭೂಪಕ್ಕೆ ೮೩ ಯೆಣೆ ಹಾಡ | ರ್ವಿತತ್ಯಕ್ಷರಲಿಖಿತಪಂಚಾಕ್ಷರರೂಪಸರ್ವತೋಭದ್ರ ಚಆಕ್ಷ ಕ || ಆದ್ಯಾತ್ಮಿಕ ೩೩ ೯೫|| ರ್ಪಭದ್ರೇಕಕ್ಕೆ | ಪ್ರಸ್ತುಬಂಧದಿಂದ ರಚಿಸಿದ ಚಿತ್ರರರ || ಶ್ರೀಮೀತವಿURY ವಿಸವಿತಂ ಶ್ರೀರಾಪವೀತಂ ಗತರಾಗಂ ಶ್ರೀಗಂತತಂ ರಾಸತ ರಾಂಸರಾಗಂ ಶ್ರೀವೀತರಾಗಂ ತತ: ವಿರಸಂತಂ || ೨ || ಶ್ರೀ || ಶ್ರೀ ||
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ಸ ೧ ಅಂತು ಸ೧೦೧|| ಯಾ ಲೆಬ್ಬದಲ್ಲಿ ಬಡಗ ಮೂಡ ಕೆಂಕ ಸುಂಡು ಗಳಿಗೂ ಆ ಪಡುವಣ ತೀರ್ಥಕರ ಬ್ರಹ್ಮಪದ್ಮಾ ವತಿಗಳಿಗೂ ಸಹಾ ವಕ್ಕಲು ೫ಕ್ಕೆ ಅಕ್ಕಿ ಮುಡಿ ೨೦೦ ಗ ೫೦೧೭|| ಉಭಯಂ ವಕ್ಕಲು ೬ಕ್ಕೆ ಅಕ್ಕಿ ಮುಡಿ ೨೪೦ ಗ ೬೦ಕೆಗೆ ಬ್ರಹ್ಮಸರಾಸರಿಯಾದ ತರುವಿಗೆ ಅಕ್ಕಿ ಮುಕ್ತಿ ೪ ಅಂತು ವಕ್ಕಲು ೧೪ಕ್ಕೆ ಅಕ್ಕಿ ಮುಡಿ ೬೪ ಗದ್ಯಾಣ ೧೯೪|| ಡೋಲು ನಾಗಸರ ಕೊಂಬಿನವ ಜನ ೬ಕ್ಕೆ | ೩೬ ಅಡಪಿನಮುಲಕ್ತಿಯ ಜನ ೨ಕ್ಕೆ ಅಕ್ಕಿ ಮುಡಿ ೧೬ ಬಸ್ತಿಯ ಗೃಹ ತಪಸ್ವಿಗಳ ಸಂಗ ೪ಕ್ಕೆ ಸ್ಥಿತನಿವಾರಣೆಯ ಕಟ್ಟಡ ಕ್ಕಂ ಕೈಯಿಕ್ಕಿ ತುಂಬುವ ಸೂಸುವ ಹಟ್ಟಡ ೧ಕ್ಕಂ ಸಹಾ ಹಟ್ಟಡ ೧ಕ್ಕೆ ಈ ೫೮೨ ಮಂಡೆಯ ತೋಳವರೆ ಯೆಂಣೆ ಹಾಡ ೨ಕ್ಕೆ ಗ೨ ಅಡಿಗಟ್ಟು ಶಿಗೆಗೆ ಸಹಾ ಕೆಮ್ ಹತ ಅಂತು ಅಕ್ಕಿ ಮುಡಿ ೭೦೦ ಕ ೨೭೮ ಛಾರ್ಯ ಅರಮನೆಯ ೪ ಚೌಕದ ವಳಗಣ ಬನ್ನಿಯ ಚಂದ್ರನಾಥಸ್ವಾಮಿಯ ಅಮೃತಪಡಿಗೆ ಆರು ರಬಿಜಕಳದಲ್ಲಿ ಬಳಿಯರಸರ
Reverence to the saint by whom all his passions have been brought under control! Victorious be the scripture of the lord of the three worlds, the scripture of Jina, which has, as an efficacions distinguishing appellation, the glorious and most excellent and profound doctrine of the assertion of possibilities! Through the favour of Sri-Jinêndra, may the king
ಅಂತು | Bhairavendra continue, as long as the moon
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and sun may endure, possessed of long life and good fortune and victory and prosperity! May there be no obstacles! May it be aus picious!
Translation. The charter of the Jain temple with four fronts.
Śri-Parsvanâtha|| confers
abundance of
ಗುತ್ತು ಚೆನ್ನಪ್ಪನಿಂದ 'ಅಕ್ಕಿ ಮುಡಿ ೨೦ ಬಾಗಿಲರಸರ | salutary advice; and Némijina, strength and ಸುತ್ತು ಮಾಂಡರ್ವಾಡಿಯಿಂದ ಅಕ್ಕಿ ಮುಡಿ ೧೦ ಉಭಯಂ ಮುಸಿ ೩೦ ನಕ್ಕರು ಚಿಕ್ಕನಂದಿಯನಾನಲ್ಲಿ ೫ || 8
fame; and Suvirajinapa, long life; and Dôrbali, T good fortune; and the Jaina saints Ara and Malli and Suvrata, prosperity: and may (the goddess)
The curiosity of this verse consists in its being composed of combinations of the five syllables śrt vi ta ra ga. I cannot at present propose any further emendations, or suggest a translation.-J. F. F."
This personage, as well as the six enumerated immediately after, belongs to the Jain hierarchy of Tirthamkaras, with the exception of Bahubali or Dórbali, who, not one himself, was the son of Vrishabha, the first Tirthankara,
and is represented by the Colossus on the hill abovevide Ind. Ant. vol. II. pp. 134 and 353.
Another form of this name would be Bahubali, the son of Vrishabha (conf. Ind. Ant. vol. II. pp. 134, 358), and a Jain saint of this name, belonging to the sect called Kandúragana, is mentioned in lines 23, 24, and 35, No. III (dated Saka 903) of my Batta Inscriptions, published in Jour. Bomb. Br. R. As. Soc. vol. X, and was at that date alive.-J. F. F.

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FEBRUARY, 1876.]
Padmavati of Pombuchcha † grant all the desires of the king Sri-Bhairava for a very long time, as long as the moon and sun may endure!
ARCHEOLOGICAL NOTES.
At the advice of that greatest of sages, Lalitakirti, the lord of the lineage of Panasôgâ, who was born in the glorious and famous sect called Dêsigana,-the lord Sri-Bhairava, -possessed of the greatness of the glorious emperor who is the king of the serpent-gods; the moon of the nectar-ocean which is the glorious Sômakula; born in the lineage of Sri-Jainadatta; the son of Sri-Gummatâmbâ, who was the noble sister of the glorious king Bhairava, caused to be constructed (an image or temple of) Jinapa, whose glory is made auspicious by three excellent qualities,§ and thus enjoyed complete success.
May (the image or temple of) Jinapa, whose glory is made auspicious by three excellent qualities, be beautiful for a long time;-(that image or temple) which was established by ŚrîBhairavêndra when the year of the glorious era called Sâlisaka, having the excellent name of Vyaya and to be expressed in words by "the elephants, the sky, the arrows, and the moon," had expired, in the bright fortnight of (the month) Chaitra, on Wednesday under the sign of the Bull, and under the excellent astronomical conjunction of Mrigasirsha.
Hail! On Wednesday the fifth day of the bright fortnight of (the month) Chaitra of the Vyaya samvatsara, which was the year of the Sri-Šalivahanasaka 1508 T, under the astronomical conjunction of Mrigasira and under the sign of the Bull, in order that he might obtain prosperity and happiness and good fortune, the glorious sovereign, king Immadi-Bhairava*,-who was the universal emperor of the Kaliyuga; like to Bharatêévara; who was the greatest hero of the twelve (heroes or kings) of Gutti; who was the supreme lord of the city of Pombuchchapura, which is the best of cities; who
Padmavati is the divine being who executed the orders of the twenty-third Arhat of the present Avasarpini (a long period of time, or age, with the Jainas). As used by other sects it is an epithet usually of Lakshmi.
This seems to be the name of a place which cannot at present be identified. (Possibly the reading in the original may be Pombetta, the mountain of gold',-Mahameru.)
In Canarese the form of this name is Panasoge or Hanasoge, and the sect is mentioned in line 45 of No. V of my Ratta Inscriptions referred to above.-J. F. F.
§ The ratnatraya or three excellent things among the Jains are,-1, samyakcharitra, correct conduct; 2, samyagjñana, complete knowledge; and 3, samyagdarsana, accurate perception.
43
protected those who took refuge with him; who was the enemy of such as withstood him; who was the supporter of honourable kings; who was the priest to establish the systems of philosophy; who was the ornament of the Sômavamsa; who was expert in purifying the lineage of Kasyapa; who had acquired the excellent favour of (the goddess) Padmavati of Pombuchcha; who was adorned with all the virtues of propriety of conduct; whose head was purified by perfumed water; who was the greatest of sixty-four chieftains; who was the beloved son of (the queen) Honnamâmbikâ; who was considered to be the son-in-law of the sovereign, king Bhairava; who was the full-moon of the ocean which was the lineage of the glorious king Jinadatta; who was as glorious and as brave as Narasimha; who was the king of the city of Vanganagara; who was the beloved son and the glorifier of the family of (the queen) Sri-Gummațâmbâ; who was the greatest of all those who punish hostile kings, at the city of Pandyanagari of Kâpêkala, in the presence of (the Jain god) Śri-Gummaṭa-Jinêsvara on the hill called Chikkabettat, which resembles the mountain of Kailasa caused to be built a Chaityalaya,‡-of such a kind as to answer to the description "What is the family-abode of the lovely woman Śri?; what is the mine of the happiness of the lovely woman Excellent Fame? ; what is the house in which the lovely woman the Earth enjoys the pleasures of love?; and what, again, is the place in which the bride Excellent Victory disports herself?; it is the arena of Śri-Bharati, consisting of both the six letters§ and excellent morality: Hail!, then, (to find this place,) a man should betake himself to the temple of Sri-Jina, which is the house in which the lovely woman Sri makes her choice of a husband"; the happy habitation of all the Jinas; auspicious in every respect; having four fronts; resembling the form of the three excellent things; the ornament of the three
These words denote the numerals 8, 0, 5, 1, the order of which has then to be reversed to give the date. According to the text in this passage the year 1508 had expired, and consequently the date was Saka 1509, A.D. 1587; by the Table in Brown's Carnatic Chronology Saka 1508 was the Vyaya samvatsara, and Saka 1509 was the Sarvajit sashvatsara.
According to the text here, the Saka year 1508 was
still current.
i.e. Bhairava the second'.
ti.e. the little hill'.
A Jain temple'.
I am unable to explain this.

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44
THE INDIAN ANTIQUARY.
[FEBRUARY, 1876.
worlds, which was like the house in which the north the stream called Balimeya-hole-includgoddess Final Emancipation visibly chooses her ing the Ashtabhôgas, which are buried Creasure, husbands, for the members of) four religious deposits, Akshini, Agámi, water, stones, that bodies who were possessed of all good qualities which has become property, and that which and who,- because they were .........ll, may become property,--and 700 mudis of rice and behaved like brothers to the wives of other within that village, and 238 gadyanas out of men, and punished kings who failed to keep the fixed revenues of the villages of) Reijala their promises, and were the establishers of and Nallara. (temples with) golden pinnacles,-had become And the details of this religious grant are:the principal men in the kingdom of religion, (Here follows the specification of the sums of and who, at the instigation of piety which was
money and the grain-allowances given for the the consequence of their own piety, had become support of the priests and servants of the temhis superintendents of the most excellent temples ple and for the performance of various cereof Jina. And then, in order that he might monies. It does not appear necessary to transobtain endless happiness, he set up images of late this in detail; and, in fact, the transcription the Tirthakaras Ara and the saint Malli and is in many points too doubtful to permit of Suvrata at the four points of the compass this being done. The inscription then conof that temple, and images of the twenty-four Tirthakaras in the western side of it, and images Because the five letters which constitute the of Jina in the corners of the outer enclosure word Sri-Vitaraga,' and which are a sacred of it, together with images of) Brahma and charm of Jina which resembles that which Padmavati on the left and right hand. Having conveys an understanding of the five most holy established these with the proper ceremonies, things which convey a knowledge of many exthat same sovereign, king Bhairava, while gov- cellent existences which are like a water-melon erning the kingdom to his own contentment, bitten by the serpent which is the period of at the holy time of establishing those same five existences, are the twenty-five means of acimages in that same Chaityalaya of Jina, which curate perception of Jain religious mendicantst, was the ornament of the three worlds, in order that same sovereign, king Bhairava, in token that he might acquire religious merit, gave to of bis having allotted (the above grants), with the god, with libations of water, and to last as his own hand composed, in the Indravajra metre, long as the moon and sun might endure, for the a curious verse, by a most auspicious and curious purpose of the Abhishekapůje and the other arrangement which was written in twenty-four rites which were to be celebrated at those same syllables but had the form of (those same) four points of the compass by the fourteen local five syllables. (Here follows the verse, comfixed se, vants of the god, and for the purposes mencing Srivitaviragd, &c., the explanation of of the Anga (-bhôga) and the Ranga(-bhôga) which is not at present apparent.) * * * and all the other glorious ceremonies,--the vil- One of the grand massive pillars in the lage of Télyárů, --within the boundaries of four propylæum of that cathedral of existing Jaindom streams, which are on the east, the stream call- in Kanara--the great temple at Müd ubidri, ed Mukkadappina-hole; on the south, the ten miles from Karkala-has one side of its stream called Yeņneya-hole; on the west, the quadrangular base covered with a riddle-sentence stream called Polakaliyada-hole; and on the in twenty-five compartments, separated by orna
|| I cannot explain or emend Govanskalankamalla bantara bhat.
The images at the four entrances identically resemble ono another. Each Tirthamkara appears to be distinguished only by his particular symbol or cognizance, and not here, - nor elsewhere in South Canara where complete sets of the twenty-four exist, nor at Yênür,--to be marked by gradation in size.Jina is a general appellation of these sainta,
280 sainta, apparently often applied par excellence to the first: it is RAO & name of Buddha. I way not allowed to enter the temple, and whether the images mentioned as being in the middle still exist I cannot esy. Before the entrance to the enclosure of the great image on the hill above the temple there is a low stone pillar bearing on its capital, not covered by any canopy, a seated image of BrahmA
excellently cut in some fine white stono. A figare on horseback is cut in relief on the base of the pillar, which is surrounded by a plain stone three-barred "Buddhist rail." A pillar and an image of BrahmA, but of inferior execution, stapds also before the entrance of the Colossus at Yênür.
Eight conditions or privileges attached to landed property.
+ Malvidhura would seem to be the same as Maladharin, & religious mendicant, especially one of the Jain sect. The sense of the whole of this passage, or rather the correctness of the transcription, seems to me very doubtful. Where the transcription has godamirchita, I have substituted godwmborjita as the only correction that suggesta itself to me.

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FEBRUARY, 1876.]
SANSKRIT AND OLD CANARESE INSCRIPTIONS.
45
mental bands, and the whole enclosed with an to be a song of praise consisting of ingeniously elaborate border. The inscription, it is said, may varied epithets, somewhat resembling the Orphic be read as verses in any direction, and appears Hymns: a copy is given in conclusion :Smaraharat Karmalopa Bhuvanesa
Hathabhrama Ninaviranai Uratara Barharapa Bhuvanesa
Natabhrama Ninastranai Suruchira Sarmasadma Suvinita
Dhritôdgama Ninasaranai Varakara Dharmavartma Surinta
Yutakshama Ninadbiranai Bhayamada Pathihara
Niraradys Nirajana
Ninaganyanai Dayavidha J&tidura
Varavaidya Chirantana Ninapuryanai Jayadhsita Nitiyoga
Surabarmya Dhşit&nvita
Ninadbanyansi Dayaksita Vitaraga Giridhairya Varânvita
Ninasaranai Vilasita Bhurichakra Chamarija
Mahânvita
Ninasiddhanai Balaguta Charunakra Samuroja
Mahânvita Ninabuddhanai Khalagata Marachaitra Samudaya
Maharddhika Ninasaukhyanai Malagata Sarabhata Ramaiya Sahayaka
Ninamukhyanai Suranata Charumauli Maziraja
Pariksbaka Ninanathanai Parivrita Bhůrinila Phaniraja
Surakshaka Ninajihvanai Parahita Sarabhadra Gunayukta Sunishita
Ninakanthanai Parichita Máraraudra Ranajaitra
Vinishkrita
Ninasantanai
Ghanadhfita Vinibita Muninuta Janapati
Yuktisara Saktisara Bhuktidharmya Muktiramya
Nirapeksha Varadaksha Charamanga Paramanga
Janåsrita Manôjita Ghanåsrita Mahipati
Ninaramyanai Ninagamyansi Ninnharmyanai Ninasaumyanai
SANSKRIT AND OLD CANARESE INSCRIPTIONS.
BY J. F. FLEET, Bo. C.S.
(Continued from page 20). Through the kindness of Sir W. Elliot there with the sun above him and a cow and calf has been lont to me a copy of his collection of beyond him; and on its left, a representation Old Canarese stone-inscriptions, belonging to of Basava, with the moon above it. the Library of tho University of Edinburgh, The inscription commences with the mention and Mr. Bargess has made over to me a set of Tribhuvanamalla-Bijja nad êva, of 57 excellent facsimiles of Sanskrit and Old and his eldest son, S ôma or Sovidê va, and Canarese copper-plates. I hope to make valu- second son, Saika madê va or Sa i ka mable additions to the present series from these mad êva. The titles applied to them are those two sources.
of paramount sovereigns. No. XI.
It then mentions Lakmidê va, Chan. This is another Kala churi inscription, to dungidêva, Rē chaņay ya, Sôvaņaybe read in connexion with No. III. of this series, ya, and Kû vaņayya, the chief ministers of from Plate No. 38 of Major Dixon's collec- Sankamad 8 va, and the royal spiritual pretion. The original, in the Old Canarese charac- ceptor, Vâmasaktide va, the priest of the ters and language, is on a stone-tablet, 4' 7" temple of the god Dakshinak & dar & svarahigh by l' 11" broad, at B alagamve. The dê va at Balligrame, which was the chief emblems at tho top of the tablet are: In the town of the Bana vas e Twelve-thousand. centre, a linga; on its right, å standing priest, It then proceeds to record how, at the suit
These words, being read along the lines from left to right, constitute five stanzas in the Champakamala metre. By means of the metro and the Prisas or alliterations, for which the stanzas are intended to be regarded as & curio
sity, I have corrected such mistakes as were obvious in the transcription, by substituting real for unreal words. ] cannot at present suggest any further improvement or offer & translation.-J.FF.

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46
THE INDIAN ANTIQUARY.
(FCBRUARY 1876.
of the above-mentioned ministers, Saúkama. Finally it records a grant of land, in the dê va, in the fifth year of his reign, or Saka Saka year 1108 (A.D. 1186-7), the Parâbhava 1102-3 (1. D. 1181), th» Vikari sasivatsara, samvatsara, to three persons named Bisa doja, granted the village of Kiru-Balligrame, Bavoja, and Singôja. By whom this grant for the purposes of that same temple.
was made is not apparent; at that time San. It further records grants made to the same kamadêva had, according to Sir W. Elliot's list, temple, on the same occasion, by the Great ceased to reign. Chieftain Taila badeva or king Tailapa, In lino 50, in characters of a larger and and the Great Chieftain king Eraha, the son inferior standard, another portion of the in. of king Ekkala, who, also, must apparently scription, intended to record a grant of the be looked upon as the subordinates of Sai ka- village Siruvogal, was commenced, but seems made v a.
I to have been left unfinished.
Transcription. [1] © ನಮಃ ಶಿವಾಯ || ನಮಸ್ತುಂಗಶಿರಶ್ಚುಂಬಿಚಂದ್ರಚಾಮರಚಾರವೇ ತೊಳೋಕ್ಯನಗರಾರ. ಭಮೂಲಸ್ತಂಭಾಯ ಶಂಭ 3 || [2]ನಮ: ಶಾಶ್ಚತಿಕಾನಾಜ್ಞಾನೈತರ್ಯ್ಯಮಾತ್ಮನೇ ಸಂಕಲ್ಪಸಫಲ. ಬುಷ್ಪಸ್ತಂಬರಂಭಾಯ ಶಂಭವೇ || ನಮೋ ರಾಜಗುರವೇ || - [ 3 ] ಈ ಸಮಸ್ತ ಭುವನಾಶ್ರಯ ಶ್ರೀಸೃದ್ಧಿವಲ್ಲಭ ಮಹಾರಾಜಾಧಿರಾಜ ಪರಸ್ಪರ ಪರಮಭಟ್ಟಾರಕ ಕಾಳಂಜರಪ್ಪ [ 4 ]ರವರಾಧೀಶ್ಚರ ಸುವಣ್ಣ. ವೃಷಭಧ್ವಜ ಡಮರುಕತರ್ಯ್ಯನಿರ್ಸೆ ಪ್ರಣ ಕಳಚುರ್ಯ್ಯಕುಳಕಮಳ ಮಾರ್ತ್ತಂಗ ಕದನ[ 5 ]ಪ್ರಭಂಗ ಮಾ. ನಕನಕಾಚಳ ಸುಭಟರಾದಿತ್ಯ ಕಲಿಗಳಂಕುತ ಗಜನಮನ್ನ ಶರಣಾಗತವಜ್ರಪಂಜರ ಪುತಾಪಲಂಕೇಶ್ವರ [ 6 ] ರನಾರಿಸಹೋದರ ಶನಿವಾರಸಿದ್ದಿ ಗಿರಿದುಗ್ಗಮಲ್ಲ ಚಲದಂಕರಾಮ ವೈರೀಭಕಂಠೀರವ ನಿಶ್ಚಂಕಮಲ್ಲಾದಿ ರುಥಾರ್ಕ್ಟ, ನಾಮ [ 7 ]ಶ್ರೀಮದ್ಭಜಬಳಕುರ್ವತ್ರಿಭುವನಮಲ್ಲ ಬಿಟ್ಟಣದೇವಂ ಮಹಿವಲ್ಲಭೆಯನನುದಿನವನುಭವಿಸಿದನೆಂದದೆ | * [ 8 ] || ಸೃದ್ಧಿ ಯಾ ಪೈಥುನ ಇರಾ ಚಿರತರಂ ಮಥನ ಗೋತ್ಸಂ ಗತಾ ಕೆಯಂ ಬಿಣದೇವಪಟ್ಟ ಮಹಿಪ್ರಿತ್ ಜೆರಂ ಕಿಡತೇ [1] [9]ತ್ಯಂ ದೇವ ತಥೈವ ಭಾತಿ ಜಡಳಧೆ ವೇಳಾಧಿಪಥಸ್ಥಳ ನಿ ರ್ವಕ್ಷಸಿ ಕಾಸ್ತುಭಂ ನೃಪವರ ()ನ ಆಸ್ಥಾನ()ತಾ || ವ || ಅನ್ನೆ[10]ನಿಸದ ರಾಜಾಧಿರಾಜಪ್ರಿಯತನರಪ್ರತಾಪಮಂ ಪೇಳದೆ || ವೃ || ರಿಗ್ರಭವಾಳತಮಾನದ ಕುಮುದಾ(ವಾ)ತಂ [11]ಕರು ಪೆಟ್ಟೆ ತದ್ರಿಕಾಂತಾಮುಖಪಂಕಜ ಕೊರತೆ ನಕ್ಷ ತೊಲದಷಿತಂ ಕಳಾಅಪರಿ, ಭ್ರಾಜಿತನುಂನತೊ೦ನತಯುರ(ಶ:) ಶ್ರೀಚಂದ್ರಿಕಾಧೀಕ್ಷ[12]ರಂ ನೃಪನೆ: ಸೋಮನೆನಲ್ಲಿ ಬಿಜೃಣಮಹಿಶಾಳಾಬಿ ಯೊಳ ಪುಟ್ಟದ || ವ || ಅನ್ನು ಪುಟ್ಟ ಕೋಣೀತಳವೆಲ್ಲವನೇಕಳ್ಳತ್ರದಿಂದಾ[13] ರಾಯಮುರಾರಿ ಸೇವಿದೆವಾನುಜನಾಳನೆಂತೆಂದಡೆ || ಕ || ತತ್ಸಮನಾರದೊಳ ಧರೆಗುತ್ಸವಮಂ ಮಾಡಿ [14]ಸತ್ಯಗೌಪಬ್ರ(ವತದ ಸರಿತ್ಸು ತನೊರೆಯಂ ನವುರುಕುತ್ಸಂ ಸಂಕಂಮದೇವನಾಳಂ ಧರೆಯ || ಉತ್ತರ || ಗೌಳಗಜನ್ನು ರುದ್ಯ, ತುರಗಂ ವ[15]ರಸಿಂಹಳನಾಥಮಾಕಂ ಚೋಳಸುಧಾಂಬರು ಮಗಧಕತ್ತುರಿಯುಂ ಮಳಯೆತಚಂದನಂ ಲಾಳನ ಬಾಳಕ(ಕಂ)ನಕಿಂತರೆ(ಕೈ)ದ ಚರರ್ಸಲೆ ಬಿಂನಸಂ[16]ಗಳಂ ಕೇಳಿಸುತಿರ್ಪ್ಪುರೊಲಗದೊಳಂ ವಿಭುಸಂಗಮದೇ ವಭೂಪನ | ಅನೇಕ ಪ್ರಕಾರದಿಂ ವಸುಧಾವಳಯವಂ ನಿ:ಕಂಟಕಂ ಮಾಡಿ[17]ದಾ ಮಹಾರಾಜಾಧಿರಾಜಭಕ್ತ. ಕೃರನ ರಾಜ್ಯವಧಾನಾಂಗಂಗಳೆ ಮಹಾಪ್ರಧಾನಾದರೆನಿಸಿದ ಹಿರಿಯ ದಂಡನಾಯಕಂ ಲಕ್ಷ್ಮಿದೇವ[18]ನುಂ | ಬಾಹತ್ತರನಿಯೋಗಾಧಿಪ್ಪಾಯಕಂ ಚಂಡುಂಗಿದೆವನುಂ | ವಸುಧೈಕಬಾಂಧವಂ ?ರೆ)ಣಯ್ಯದಂಡನಾಯಕನುಂ | ಸ[19ರ್]ಾಧಿಕಾರಿ ಸೇವಣಯ್ಯದಂಡನಾಯಕನು 1 ಸಮಸ್ತ ಸೇನಾಗ್ರೆಸರು ಕಾವಣಯ್ಯ ದಂಡನಾಯಕನುಂ | ವೊಳ[20]ಗಾಗಿ ಸಮಸ್ತಪ್ರಧಾನರ್ ಸಹಿತಂ ವಿನೋದದಿಂ ದಕ್ಷಿಣದಿಕಾವರಕ್ಕೆ ವಂ(ಬಂದು ಬನವಸೆಸಂನಿರ್ಚ್ಛಾಸಿದಧಿದ್ಧಾನಂ [21]ಬಳ್ಳಿ ಗ್ರಾಮದ ಶ್ರೀಮದ್ದಕ್ಷಿಣಕೇದಾರೇಶ್ವರ ದೇವರ ತ್ರಿಕೂಟಾನಾದಮುಮಂ ಲಶಾ. ಮಂಟಡ) ಸಮುಮಂ ರತೃಪೂಜನೇಕ[22]ಸ್ವರ್ಣಕಳತಂಗಳಂ ವಿದ್ಯಾದಾನಾನ್ನದಾನಾದ್ಯನೆಕಶಿಕಾರ್ಯಮಂ ನೋಡಿ ಯಥಾರ್ತೃ೦ ದಕ್ಷಿಣತೇದಾರವಿಲ್ಲಿ ನಾವೇನನುಂ ಧ[23]ರ್ಮಕಾರ್ಯ್ಯಮಂ ಮಾಡಿಟ್ಟುವೆಂದು ತದೀಯಸ್ಥಾನಾ,

Page #59

తల్లి నువు
ನವಿಲ್ಲ.
ఎవరు దానికర్ల శ్రీను వుండుడి.
Alu యునికోడ్)
ముంచిన బాలు కోరంపును వంచక సమ్మి కట్టించాలి. ఎరుమున విదంగా ఇది శివతరము 35 అనుమానాలివిరియలు
ಸರಿಸಿಂಗರಿಸ‌
సంహరి
కం
Dear
వర్చువారు
NOCER
సంజయ నిడివి

Page #60


Page #61

FEBRUARY, 1876.)
SANSKRIT AND OLD CANARESE INSCRIPTIONS.
47
ಚಾರ್ಯ್ಕಗಪ್ಪ ಶ್ರೀಮದಾಜಗುರುವೆವರಂ ಕಂಡವರ ತಪ: [24]ಸುಭಾವಾದಿಸಮರ್ತೃಕ್ಯಾತ್ಸರ್ಯ್ಯದಿಂ ನಿಡುಂ ನೋಡಿ || ವೃ | ತಟ್ಟೆ: ಐಾಣಿನಿಪಂಡಿತೋ ನಹುದಯ ಶ್ರೀp [25] ಪ್ರಣಾಚಾರ್ಯ್ಯಕ: ನಾಟ್ಯಾದ್ ಭಚ?)ರತ ಮುನಿ ಭರತ; ಕಾವೈವು ಮಾಘ: ಸ್ವಯಂ ಸಿದ್ದಾನೆ ನಕುರ: ಶಿವ[20]ಪದೇ ಇಂದ: ಸ್ವಭಾ ರ್ಗುಳ್ಳಿ: ಸೋ ಯಂ ರಾಜಗುರು; ಸದಾ ವಿಜಯತೇ ಶ್ರೀವಾಮತಕ್ಕಿರ್ಯ್ಯುತಿಃ || ಶ್ಲೋಕ || [27]ಇತ್ಯನೇಕಗುಣಾಧಿತ ಗೌತಮby:ರುನಂದನು ಸದ್ಧತ: ಸಮಾನಾದ್ಯ ಸಂಕಮಕ್ಕೂ
ಇವಳಕ: || ವ || - [28]• ಸ್ಪ ಶ್ರೀಮತ್ಸಂಕಮವೆವವರ್ದದ ೫ನೆಯ ವಿಕಾರಿಸಂವತ್ಸರದ ವೈಕಾಖಮಾಸವನಾವಾ[29]' ಸೆಮವಾರ, ನೃಸಂಕ್ರಮಣವ್ಯತಿಪಾತದಂದು ಕ್ರಿಮಕ್ಕೇದಾರೇತೃರದವರ ಆ೨. ಗಭೋಗರಂಗಭೆ[30]ಸಖಂಡದ್ಭುತರ್ಜಿ ದ್ದಾರಕ್ಕಂ ತಪೋಧನಬ್ರಾಹ್ಮಣರಾಹಾರದಾನಕ್ಕಂ | ಜಿಡ್ಡುಹಿಕೆಯ ಕಂ[31]ಸಣದ ಬಡಿಯ ಬಾಡಂ ಕಿಲುಬಳ್ಳಿಗಾವೆಯ ಅಮತ್ಸಂಕಮಚಕ್ರವರ್ತಿ | ತದೀಯಸ್ಸ[32]ನಾಚಾ ರ್“ರಪ್ಪ ಶ್ರೀಮದ್ರಾಸುರ ವಾಮತಕ್ಕಿದೆವರ ಕಾಲು ಕರ್ಟ್ಟಿ ಧಾರಾಪೂರ್ವೋಕಂ ಮಾಡಿಯಾಚಂದ್ರಾರ್wಕಾರಂ ಬರಂ [33]ಸರ್ಪ್ಪನಮುತ್ಯ(ಸಂ) ಸಾಗಿ ಕೊಟ್ಟ 'ಧರ್ಮ್ಮವನಾವನೋರ್ಬ್ಬಲ ಪರಿವಾಳಿಸಿದಂ ತತಕ್ರ. ತುಂ ಮಾಡಿದವನೆ + + [34] ಧರ್ಮ್ಮಮನಂದನಂ ತತಕ್ರತುವುಮದೀಯದ್ಭಜರುವನಂದನ್ನಹ ನರಕಕ್ಕೆ ವೋಹನ್ • • • • •
[35]( ಶ್ರೀಮನ್ಮಹಾಮಂಡಳೇಶ್ವರಲಹರೆವನುಂ ಶ್ರೀಮನ್ಮಹಾಮಂಡಳೇತ್ರ ಯೆಅ ಹರಸನುಂ ಬಂದು ಧರ್ನ್ನುಮಂ ನೋಡಿಯದು ನಮನ್ನ ಯಾನುಸ[36]ತವಪ್ಪ ಗುರುಕುಳಸ್ಥಾನವಿಲ್ಲಿ ನವ ವೇನಾನುಂ ಧರ್ಮ್ಮವಂ ವಾಡಿ ಟವೆಂದು ಧರ್ಮ್ಮಬುದ್ಧಿ ಮಾಸ್ಟರವರ ಪ್ರತಾಪಮಂ ಪೇಳ್ದೆ || ವೃ || ಕದನಕ್ಕು, ಗ್ರಾ[37] ರಿಯಂವದಶಭುವನವು ಪ್ರೀತಿ ಬಂದು ಕಾಂಗ್ರೆದನಿರ್ದ್ದೆಯ್ಯರ್ುಮಂ ಭೀತರಿಗಸುಗಶಿಯಂ ಮಾಲ್ಪುವೆ ನೆಟ್ಟುವೆಂದಂಗಿದೆದಾಟು ಕಟುಕ್ಕಲನ ಪತನಯನೈಲಪ[38]
ಕ್ಕಳಾಳಮ್ಮದದಿಂದಂ ಶ್ರೀ ಯಿಂದ ಹೃದಯದ ಕೃಪೆಯಿಂ ಸುಗುಂದು ವೆಚ್ಚಕ್ಕೆ ನಿಬ್ಬ | ಕ || ಧುರದೊಳಗೊಡಿಸ ರಿರ'ಪರರಸಿಯರ ಕಟಾಕ್ಷ ರುಜೆಯನಿಕ್ಷಿಸರಿಂನುಂ ಧರೆಯೊ [39]ಳಗೆಹರಸನ ಪೊಸ ಕರವಾಳಿನ ಬೆಗೆ
ತೆಂಬಶಿಭಯದಿಂ 11 ವ || ಅನಕಪಕಾರದ ಘಿಗಳಿಗಂ ನೆಗಳ್ಳಿಗಾವೆ ನೆಲೆಯೆನಿಸಿ ಶ್ರೀಮನ್ಮಹಾ. - [40]ಮಂಡಳೆಶ್ಚರಂ ತೈಲಹದೇವನುಂ ಶ್ರೀಮನ್ಮಹಾಮಂಡಳೇಶ್ವರಂ ಯೆಹರಸನುಂ ಶ್ರೀಮತೇದಾರೇಶ್ವರ ದೇವರ ಮಣನೈವೆದ್ಯಕ್ಕಂ ನಂಧಾ(ದಾದೀವಿಗೆಸಂ [42]ವಿಶ್ಲೇಖಿತವಿಶಿದ್ಧತಿಥಿಯೊಳ ತದೀಯಸ್ಥಾನಾಚಾರ್ಯರಪ್ಪು ಶ್ರೀಮದ್ರಾಜಗುರು ವಾಮಶಕ್ತಿದೇವರ ಕಾಲಂ ಕರ್ಟ್ಟಿ ಧಾರಾಪೂರ್ವಕಂ ಮಾ[42] ಜಿಡ್ಡು ಹೀಗೆ ನಾರ ಬಡಿಯ ಬಾಡು ಕಿಯಬಳ್ಳಿಗಾವಿಯ ಮನೆಯಮುಮಂ ಕಿಣುಕುಳಾಯದಾಯಸಹಿತಂ ಸರ್ವನಮಶ್ಯ()ವಾ[43]ಟಂ, ದ್ರಾರ್ಕ್ಕಾರಂ ಬರಂ ಸಲ್ಪುಗಿ ಕೊಟ್ಟರಿಧರ್ಮ್ಮಮನಸ್ಸು ಪರಿವಾಳಿಸಿದವರ್ಗೆ ವಾರಾಣಸಿಕುರುಕ್ಷೇತ್ರಾ, ದಿರ್ತಿ ಗಳೆಳ ಸಾಸಿರ ಕವಿ[4]ಿಗಳ ಕೊಡು, ಕೊಳಗುವ ಬೆಳಕಿನಿಂ ರನದಿಂ ಕಟ್ಟಿಸಿ ಸಸಿಕ ವೇದವಿರಗರನ್ನು ಬ್ರಾಹ್ಮಣರಿಗೆ ಕೆಟ್ಟ ಫಲವಿ: ಧರ್ಮ್ಮವನಾವಸಾನಂ ವಳಿ[45]ದವನಾ ಬ್ರಾಹ್ಮಣರುಮನಾ ಕವಿತೆಗಳ್ಳನಾ ತಿರ್ತೃದಲ್ಲಿ ಸ್ಪದಸ್ತದಿಂದಾದಷ್ಟು ನರಕಕ್ಕೆ ವೋಹನೀಯರ್ತೃದಕ್ಷಿತೇನ ಸ್ಮತಿ :) . ಶ್ಲೋಕ || [46] ಈವತ್ತಾಂ ಪರದಾ ವಾ ಯೋ ಹರತಿ ವಸುಂಧರಾಂ ಪರ್ವ(ದುರ್ರಸಹಸ್ರಣಿ ವಿಜ್ಞಾಖಾಂ ಜಾಯತೆ ಕ್ರಿಮಿ; |, 4
[47] ಸ್ವಸ್ತಿ ಶ್ರೀಮತ್ಸು(ತೆ ತಾಕರ್ವ ೧೧೦ನೆಯ ಪರಾಭವಸಂವತ್ಸರದ ವೈಶಾಖ ಬ : ೫ ವಯ) ಶ್ರೀಮದಾರದೇವರ ಮುಟ(ಡ)ಸಮನವಧಿಯಲ್ಲಿ[48]ರ್ವಾ (ರ್ಮಾ)ಣಂ ಮಾಡಿ ತನ್ನ ಶ್ರೀಮದ್ರಾಜಗುರುದೆರ್ವ ಜ್ಞೆ ಕಿರುಬಳ್ಳಿಗಾವೆಯ ಹೊಲನಲ್ಲಿ ಬಾ(?)ವರೆಗೆಹಂಕಲಂ ಹಾಗೂಟದ ಕೆ [49]ಕನ್ನಂ ನನ್ನಂ ಬಿಸತೊಡಿ | ಬಾವೋಜ | ಸಂಜನಿ: ಮೂವರ್ಗವಾಚಂದ್ರಾರ್ಕೃ೦ ಸರ್ವನಮತ್ಯqಸ್ಯ) ಸಲ್ಪ ನಗಿ ಕೆಟ್ಟರ್ || 4 || -

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48
THE INDIAN ANTIQUARY.
[FEBRUARY 1876.
(50] ಮತ್ತಮಾ ಜಿಡು ದ್ದು ಆಕೆಯನ್ನು ಬಳಿದು ಬಾಡು " ಸಿರುವೋವೋ)ಗಲಮಂ ಸರ್ವನಮ[61]ತ್ಯ(Rus) si 88291dead) 303 30?jgbaa s .......... Translation.
enjoyed his mistress, which was the earth. Reverence to Siva! Reverence to Sambhu, That same earth, which formerly was made by who is made beautiful by a chowri which is the the foolish Prithu , to be for a very long time moon that lightly rests upon his lofty head, and in the condition of a cow, now for a long who is the foundation-pillar for the erection of time disports itself in the function of the royal the city of the three worlds! Reverence to consort of Bijja na dova; o lord !, O best Sambhu, who is composed of eternal and in. of kings !, O mighty lord !, being possessed of finite knowledge and power, and who undertakes the right to be praised, it shines upon the the support of religion which is fruitful through ocean, which has the shore abovo its water, the exercise of mental determination! Rever- just as the jewel Kaustubha shines on the chest ence to the royal spiritual preceptor!
of Vishnu. Hail! The glorious Tribhuvanamal. To describe the prowess of the beloved son of la-Bijja nad ê va t, -who was a universal the supreme king of kings who has thus been emperor by reason of the strength of his arm, mentioned :-While the darkness which was And who possessed the appropriate titles com- the hostile kings was fleeing away, and tho mencing with "The asylum of the universe; blue lotuses (which were his friends) were the favourite of the world; the supreme king blooming luxuriantly, and the white lotuses of great kings; the sapreme lord; the most which were the faces of the lovely women of venerable; the supreme lord of the city of his egemies were fading,-a king - who was Kalajarapura, which is the best of cities; to be called Sôma , because he was the lord he who has the banner of the golden boar; he of splendour as the moon is the lord of the who has (to proclaim him abroad) the sounds constellations, and because he was made brilof the musical instrument called Damaruka; he liant by his accomplishments just as the moon who is as the sun to the white lotus which is
is made radiant by its digits, and because ho the Kala churya family; he who is impetu- was the lord of the moonlight which was his ons in war; he who is a very golden mountain fame that became ever greater and greater - in respect of his haughtiness; he who is the best was born from the ocean which was king of good warriors; he who is a very elephant-goad
Bijjaņa. to bravo men; Gajasiimanta $; he who is a very
The younger brother of Sovid éva, the cage of thunderbolts to (protect) those who greatext of kings, who, having thus been born, come to him for refage; ho who is a very lord
governed the whole earth under one umbrella, of Laika in respect of his prowess; he wbo be- reigned :-Immediately after him, ---Sa i ka mhaves like a brother to the wives of other men; mad & va tt, who was like to the son 11 of the he who attains the accomplishment of his ob- river in respect of his truth and his purity and jects (even) on a Saturday ll; he who is the his religious vows, and who was a second conqueror of hill-forts; he who is like Rama in Purukutsa $$, governed the earth, causing joy the fierce contest; he who is a lion to the to the world. Having been selected as his elephants which are his foes; ho who is a hero emissaries, the elephants of G aula, the horses free from any apprehension,"-day after day of Turushka III, the pearls of the excellent
• The rest of this line, about nine letters, is illegible in the photograph. It is not clear in the photograph whether this is the last line of the original or not.
+ Saka 1078 to 1087,-Sir W. Elliot.
I Meru, the central point of Jam bud vipa, with the loftiness of which the pride of Bijjana deva is compared.
$ The explanation of this title is not apparent; but perhaps it is analogous to 'Gajapati', s title of another dynasty of kings
The planet Sani, Saturn, and consequently his day, Saturday, is looked upon as very inauspicious for success in undertakings.
An ancient king, in whoso time all the mountains,
using Himalaya as a calf to induce the flow of milk and Méra the milkman, milked forth from the earth, 8.3 from a cow, all manner of precious things and medicinal herbs.
** Saka 1087 to 1008, Sir W. Ellict.
+ Saka 1009 to 1104,- Sir W. Elliot. The name is tisualiy spelt Sankama; the 'n' is doubled here for the sake of the metre.
II Karttiké ya, the god of war, the son of the Amara. gogor heavenly Ganges. He was generated from tho seed of Siva, which was received by the Ganges when the Fire was unable to retain it. SS A king of old times, the son of Mendhte
Turushka',-- Turk or Musalman.

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FEBRUARY, 1876.]
SANSKRIT AND OLD CANARESE INSCRIPTIONS.
49
lord of Sinhala TT, the fine raiment of Chô. | having met with him, the beloved son of Gau1 a, the musk of Magadha, the sandalwood of tama, who was thus possessed of many good the lord of Malaya, and the young damsels of qualities; Lila, nsed to proclaim the commands of the Hail!;-When the sun was entering the sign lord king San ka ma deva in public assem- of the Bull, on Monday the day of the newblies.
moon of the month Vaisakha of the Vikari sanAll the chief ministers,--the leading men of vatsara, which was the fifth of the years of the the kingdom of that same supreme king of great glorious Saúkama dê var, the glorious unikings, the universal emperor, who had thus in versal emperor Sankamadêva, having washed many ways made the earth free from trouble, - | the feet of the holy royal spiritual preceptor viz., the chief Dandanayaka, Lakmid & va, Vámasaktideva, who was the priest of the shrine and Chandungid êva, who superintended of that god, gave, with libations of water, to be the seventy-two functions t, and the Dandani- respected by all as long as the moon and sun yaka Rechaņay ya, who was the best friend and stars might last, the town of Kiru-Bal. of the world, and the Dandanayaka Sôva- liga ve**, a town which was near tott the Jid. ņay y, who was entrusted with general super- dalige Kampana, for the angabhôgait and ranguintendence, and the Dandanayaka Kåvan ay- bhôya of the god the holy Kêdî rêśvaradova, and ys, who was the leader of the whole army, to repair whatever might become broken or torn came in company, by way of recreation, on a or worn-out through age, and for the purpose tour to the south, and beheld the temple with of feeding devotees and Brihmang. Whosoever three pinnacles, and the pavilion covered with preserves this act of religion, is as one who percreepers, and the numerous votive golden balls forms a hundred sacrifices; he, who destroys embellished with jewels on the top of the temple, this act of religion, shall go to hell, like one who of the god the holy Dakshiņakêdêrêsvaradevadestroys a hundred sacrifices and the Brahmaņs of Balligrame, which was the chief town connected with them! of the Banavase Twelve-thousand, and the Hail! The fortunate Great Chieftain Taiimparting of instruction and the giving of food, laha dê va and the fortunate Great Chieftain and all the other sacred rites,--and said "Ver- king Eraba came, and, having had regard to
y the Kedara f of the south is here; we religion, brought (themselves into) a pious mast celebrate some religious rite,"--and re- frame of mind, saying “This is the locality of garded with great astonishment the power of a family of spiritual preceptors dependent on the efficacy of the devotion and the other quali. our race; we must perform here some act of ties of those who had seen the holy royal spiri- religion." To describe their prowess :-King taal preceptor, who was the priest of the shrine Taila pa, the son of the mighty king Ek. of that god. The learned Pâņini occupies kala, being ever very happy through his himself in grammar, and Sri Bhushana- pride and his affection and the tenderness of charyaka in works relating to politics, and his heart, bestowed the world of the gods $$ the saintly Bharata in dramatic represen- if his enemy wished for war, but gave the tations, &c., and Mag ha in poetry, and Na- wealth which was his property to any one who kuliśvara in dogma, and Skanda in the came and regarded him with affection, and to affairs of Siva; bat this same royal spiritual | any one who said " See now !, verily he causes preceptor, the ascetic Sri. Vi masakti, is no unhappiness to the timid." From excesever rusplendent with good qualities that are sive fear because the fresh lustre of the sciinherent parts of his nature. |
metar of king Eraha has flashed forth over King Sa i ka nu a, who excelled in goodness, the world, men look no longer upon the beauty TT Caylon.
|| In contradistinction to the acquired qualities of the • i.e., all these things were habitually sent by him as
persons named in the text. presents to other courts.
T i.e., the Saka year 1102-3. According to the table in Buhattara-niyogi'; the first part of this compound is Brown's Carnatic Chronology, the Vikari sahratara Prakrit. What the seventy-two functions referred to are, was Saka 1101, and Saka 1102 was the Sårvari saviratI do not know.
str. ** i.e., 'the smaller Ballig å ve'. I Kėdara is the name of part of the Himalaya moun.
Baliya'; see vol. IV., page 181, col. 2, note tains, or of Siva, worshipped under the form of the lingi 11 I have not been able to obtain a satisfactory explana. at that place.
tion of these terms as used in connexion with the worship $se, who had been the disciples of'.
of idols.
SS i.e., 'slew his enemies'.

Page #64

THE INDIAN ANTIQUARY.
[FEBRUARY, 1876.
of the side-glances of the queens of the hostile
No. XII. kings who flee away in the battle.
This is a Sanskrit copper-plate inscription Being thus the abiding-places of manifold from Sir W. Elliot's facsimile collection made praise and renown, the fortunate Great Chief over to me by Mr. Burgess; I have no informatain Tailahadeva and the fortunate Great tion as yet as to where the original was found Chieftain king Era ha, baving, on the auspi- or in whose possession it is. The plates, four cious lunar dny that has been written above, in number, are marked with numerals, and, conwashed the feet of the holy royal spiritual pre- trary to the usual custom, the writing commences ceptor Vå masaktid éva, who was the priest on the ontside of the first plate and covers also of the shrine of that god, gave as a grant to be the outside of the fourth plate. The seal conrespected by all and to continue as long as the necting the plates bears the representation of moon and sun and stars might last, some rent. what seems to me to be a dog, but is, in rative free land, together with some miscellaneous opinion, a lion. The characters are the old dues, at Kiru-Balligáve, which was a town Sanskrit, which I know, and have always near to Ill the Jiddulige district, for the great spoken of, as the Cave-alphabet. oblation and for the perpetual lamp of the god The inscription is one of the Pallava dynthe holy Kedireśvaradova. Those, who without asty, and mentions in genealogical order the fail preserve this act of piety, obtain the reward names of four kings,-SkandavarmÀ; his son, of fashioning out of gold and jewels the horns Viravarma ; his son, Skandavarmi; and his son, and hoofs of a thousand tawny-coloured cows Vishnugopavarma. As Vishnugopavarma is at Varanasi and Kurukshetra and other sacred spoken of as the Yuvamahârâja, it is probable places of pilgrimage and bestowing them upon a that Simhavarma, who is referred to as the thousand Brahmans well versed in the Vedas; reigning monarch in the last two lines, was his whosoever destroys this act of piety shall go to elder brother. hell, like one who with his own hand slays those | The age of these kings must be early; but, same Brahmans and those same tawny-coloured beyond stating that the copper-plato was bestowcows at thoso samo sacred places of pilgrimage! ed by Vishņugopavarma in the eleventh year of And by way of witness as to this assertion, the reign of Simhavarma, the inscription contains there is the scripture :-He is born for the du- no information as to its date. As far as we may ration of sixty thousand years as a worm in judge from the forms of the letters used, I would ordure, who confiscates land that has been allot the inscription to the fifth century A.D. given, whether by himself or by another!
But little is known as yet regarding the PalHail! On the fifth day of the bright fortnightla va family, beyond that it was one of the of (the month) Vaisakha of the Parkbhava dynasties that ruled in the Dekkan anterior to sa vatsara, which was the year of the glorious the Châluk yas. At the time of the present Saka 1108, having carefully built the pavilion of inscription Palakkada would seem to have the god the holy Kod â radê va, with the been the capital of the Pallava kings; but it approval of their holy royal spiritual preceptor was from them that the Chalukyas acquired they gave, as a grant to be respected by all and | Kanchi. Some information regarding them to continue as long as the moon and sun might has been given and quoted by Mr. Rice at p. last, one hundred and fifty kammzs of the culti- 156 of vol. II of this journal. To this I have vated land called Haļigutada-keyi, to the south now to add the following. In the old K Adamof the tank called Båvaregere, in the lands of ba copper-plate inscriptions of unknown date Kiru-Balliga ve, to Bisadôja and Båvôja
published by me in Jour. Bomb. Br. R. As. and Singôja.
Soc., Vol. IX (No. XXVII), Mrigésa is And they gave, to be continued as a grant to spoken of as being "a fire of destruction to the be respected by all and including the Tribhôga, Palla vas," and Ravivarma as having the town of Siru vogal, which was a town
conquered the whole earth by slaying Sri near to that same Jidduļige seventy.
Vishụuvarma and other kings." And in
IU Baliya'. "Possibly the Vishnugopavarm of the present
inscription, part of his name being omitted for the sake of the metre.

Page #65

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Lingas who did reginais

Page #66

KUVUPALLI COPPER-ELATE GRANT OF 161 PALLAVA DYNAS.
Pac
magas ALTERNETTING RULES LL SENG అది౯౧ శర్ అనపర్తి రంగరి DHANULESTEELADY బరీ RENCY NUDE 8£6080p చిల్లంగి ༥༤༥ཡསརྦ༤༢ལྡ
ఈ రిఫం
కట్టబడి,
రైలు ప్రజలది. లోచన APPUgz Poorn,
గ
కొన్ని సుభ్రంగ
Udaane
HU ఆహబం
SAHO YAM
Quaer 9 శ్రీ
Small bas Buying

Page #67

FEBRUARY, 1876.] SANSKRIT AND OLD CANARESE INSCRIPTIONS.
a large Cave-alphabet inscription at Aihole, dated Saka 507 (A.D. 585-6), which I hope to publish very shortly in this series, we are told that the Chalukya king Pulikêsi II, who was like "the sun to melt the frost which was the army of the Pallavas," "caused the lord of the Pallavas, who had aimed at the eminence of his own power, to hide his prowess within the ramparts of the city of Kanchi." As regards the family in later times, a stonetablet inscriptiont at Galaganâ th in the Kôd Taluka of the Dharwad District, dated
the fifth year of the Chalukya Vikramaditya-Tribhuvanamalla, i.e. Saka 1002-3 (A. D. 1081), seems to deserve to be carefully copied and studied, as containing references to the Pallavas as the subordinates of the Chilukyas. And finally, in a stone-tablet inscription at Mu nôli in the Parasgaḍ Taluka of the Belgaum District, dated Saka 1145 (A.D. 1223-4), photographed by Mr. Burgess in his archwological tour of 1873-4, they are included‡ among the kings said to have been conquered by the D êvagiri-Ya da va king Singhaṇadêva. Transeription. First plate; first side.
[1] बिर्त भगवा [11] श्रीविजय पलक दस्थानात् परमब्रह्मण्यस्व स विहित सर्व्वमर्थ्याद स्य
[3] बाहुबल तो वि क्षात्र तो निके [s] स्थिति स्थितस्यामिता मनो महाराज स्य [4] प्रपौत्र स्याञ्चित शक्ति सिद्धि सम्पन्न स्य
श्री स्कन्द वणः प्रतापनतराज
First plate; second side.
[6] मण्डल स्य महाराजस्य वसुधावले कबीरस्य श्री नीरव- पौ[6] त्रस्य देवद्विज गुरु वृद्धोपं चायिनो विवृद्ध विनय स्थाने क गो हि[7] रण्यभूम्यादि मदाने [8] दक्षस्य लोकपालानां
वृद्धधर्म्म सञ्च यस्य पञ्च म स्य लोक पाल स्य
महाराज स्य
Second plate; first side. [9] मनो श्री स्कन्द वर्मणः पुत्रस्य भगवद्भक्ति सद्भाव[10] संभावित स्थान (ग) स्व प्रजा संरञ्जन परिपालनो द्यो ग स त[11] [व] सत्र त दितक्षित स्य अनेक समर साह सा व मईल[12] ब्थ विजय या कलियुग दोषावसन धम्मौद्धरण नित्य सSecond plate; second side.
प्रजा पालनसव्या मनो महा
[13] नस्य राजर्षिगुणस [14] नुधा यात स्प [15] भारद्वाज स गोत्र स्य [16] वदाह ताश्वमेध (धा) नाम्
सन्दोह विजिगीषोई विजमीन न्यादाबप्पभट्टारक महाराज पादभक्त स्य परमभागवत स्य स्वविक्रमा कान्ता न्यनृप श्री निलयाना म् यथ (था)पल्लवानाम् धर्म युव महाराज (जस्य ) श्री विष्णु गोपव
51
† Page 289, vol. I. of Sir W. Elliot's book now with me. I But perhaps only by self-laudatory custom.
Third plate; first side.
[17] कर्मणो वचनेन मुण्डराष्ट्रे उरुवपल्लिये ग्रामेयकाः (का) वक्तव्याः [11] एतस्मिन्प्राम[18] सीमे द्विशतं सिमनिवर्त्तनानि [1] एतेषां निवर्त्तनानाम् अवधयः [1] अप(10) (२) दिशि के (क?) ण्डुकूर ग्रामस्य सीमाधिः [1] दक्षिणं (ण) दिशि सुप्रयोगनदी [20] अवधिः [1] पुर्व्वा (र्व्व) न्दि (दि)शि अवधिः [1] पूर्वदक्षिणा (णो) क्त (त) रं महापथपावे ( ) शिला [1]
§ The letters are clear in the original; the emendation must 1 be either व्रतादितक्षितस्य, or more probably, व्रतदीक्षितस्य.

Page #68

THE INDIAN ANTIQUARY.
Third plate ; second side.
[21] एतस्याः (स्या) उत्तरं गत्वा चिञ्च (ञ्चा) वृक्षः [[ ] ततः (त ) उत्तरं गत्वा कु ( क ) रु पूरग्रामस्य क ( के ? ) ण्डुकृ[22] रामस्य च पथि शित्य [] ततः उत्तरं गया शिलोपलयम् [1] ततः उत्तरं ग [23] त्वा क ( कु ? )रुपूरग्रामे ब्र(ब्रा)ह्मणानाम् हलते प्रस्थानची शिला [0] उत्तरां (र) दि [24] शि अवधि: शिले. पलयवृतो महाचिञ्च ( ञ्चा) वृक्षः पित ततः अपरदिशं गत्वा
[1]
52
Fourth plate; first side.
[26] मस्य
[25] कोण्डमुरुबुदु (! डु | ग्रामस्य सीमान्तमवधिः [11] एवं चतुर्णाम् सीमानधीनाम् मध्ये (प) सी? ) (डित (सं) निवर्त्तनानि क (के ?] डुबूरे विष्णु व सेनापतिकृत विष्णुहारदेवकुदेवभोगं कृत्वा अष्टादशज्ञातिभिः परिहरिरुपेता () अस्मदायुर्बल[24] वर्द्धनीयमस्माभिः सम्प्रदत्तं [1] तदवगम्य तस्मिन्विषये सर्व्वायुक्तकाः सर्व्वनै (नि) य्यो (यु)का: (क्ता) [20] राजवल्लभाः सञ्चरन्तकाथ तत्समम् सम्यंपरिहरिः परिहरन्तु परिहारयन्तु च [।।]
[27] लाय
Fourth plate; second side.
[30] यश्चेदमस्मच्छासनमतिक्रामेत्स पापश्शारीर [द || ]ण्डमर्हति [1] अपि चापि श्लोकाः [1] [31] भूमिदानात्परु (रं) न्दानं न भूतन भविष्यति तस्यैव हरणपाप ( पान् ) न भूतं न भविष्यति [11] [8] स्वदत्ता (तो) परदत्ता (त्त) वा यो हरेत वसुन्धराम् गर्न शतसहस्वस्य हन्तुः पिवतिदु[20] कृतम् [11] सिंहवमा (म )हाराजस्य विजयसंवत्सरे एकादशे पीयमासे कृष्णपक्षे [4] दशम्या म् मया दत्ता ताम्रपट्टिका [11]
Translation.
Victory has been achieved by the holy one! From the glorious and victorious locality of Pa1 a k ka da**, at the command of Sri Vishnu gô pa varm â, the pious Yuva ma hârâ jatt of the Pallavas, who are the receptacles of the royal glory of other kings that have been overcome by their valour, and who have prepared for celebration horse-sacrifices according to the proper rites, of him who is the great-grandson of the Great King Sri Skandavarma, who was an excellent worshipper of the supreme spirit, who acquired by the strength of his arm a great abundance of the penances‡‡ peculiar to those who belong to the caste of warriors, who conformed to all such injunctions as are prescribed, who was firm in steadiness of conduct, and who was broad-minded; of him who is the grandson of the Great King Sri-Viravarma, the bravest man upon the surface of the earth, who
[ FEBRUARY, 1876.
|| This letter, द, is omitted altogether in the original. Bhagavan' is an epithet of Vishnu, Siva, or Jina. Judging from the proper names of the kings, the god Vishnu,would seem to be intended here.
** The position of this place is not known to me.
ti Fuvamaharaja' denotes an heir apparent associated in the government with the reigning Maharaja or great king. Analogously to these two terms, we have in other in stances 'Raja' and Yuvaraja.'
I sc., bravery, skill in the use of weapons, good government, charity to Brahmans, &c.
was endowed with honoured power and success, and who subjugated by his prowess the assemblage of kings §§; of him who is the son of the Great King Sri Skandavar mà, who nourished the gods and the twice-born and spiritual preceptors and old men, who was of great affability, who acquired much piety by many gifts of cows and gold and land and other things, who was skilful in protecting his subjects, who was the fifth Lô kapala of the Lokapālas ||], who was true-hearted, and who was high-minded; of him who is possessed of all prosperity produced by his devotion towards the holy one and by his goodness; who is always initiated into the charitable vows of the occupation of pleasing and protecting his subjects; who is possessed of the radiance of the fame of his victories acquired by impetuous assaults in many battles; who is always zealous in supporting religion
55 Or, if preferred, the countries or courts of (other) kings.'
The four Lokapilas, or presiding deities of the cardinal points of the compass, are,-Indra, of the East; Yama, of the South Varuna, of the West; and Kuvera, of the North. Usually the Lokap ålas are spoken of as eight in number, viz. the above four together with the regents of the intermediate points of the compass, who are, Agni, of the South-East; Nirriti, or Surya, of the South-West; Vayu, of the North West; and 1sans or Soma, of the North-East.

Page #69

TRA
23
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TTHH{xy సీత తరం : అంద జనశ 1311 1868 1962 దిగి : బవ ఉన్న విరిగిన గట్టిగ బయ మ 1): 121673
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M. Both
are

Page #70


Page #71

FEBRUARY, 1876.]
OMKÅRA MÂNDHÅTÀ.
53
which had been brought to death's door by edge of the boundaries of the village of Konthe sins of the Kali age; who is desirous of damuruvudu. "Having made those same two surpassing all the collection of meritorious hundred nivartanas of area which is in the canqualities of kingly saints; who is desirous of tre of these four boundary-limits a possession surpassing religion itself; who meditates on of the gods at Kandukûra for the family of the feet of the holy one; who is the disciple of Vishnuhâradeva which was founded by the the feet of the venerable great king Bappa; | general Vis hņu varma, it has been given by who is an excellent worshipper of the holy one; | us, invested with immunity from taxation by the and who belongs to the lineage of Bharadvaja,- eighteen castes, and to be increased by us as long those who dwell in the village of UravupalliT, as our life may last and according to our strength. in the country of Munda", are to be ad- Bearing this in mind, let all the functionaries dressed
and all in authority in that district, and the In this village there are two hundred entiret favourites of the king, and travellers 1, treat nivartanast. The limits of those nivartanas that same area with immunity from all taxation, are :-On the west, the boundaries of the vil and cause it to be treated in the same way by lage of Kendukura are the limit; on the south, others. But any wicked man who transgresses the river Suprayoga is the limit; on the east, against this our charter is deserving of corporal (the same) is the limit; to the north by south punishment. Moreover, are there not verses of the east, there is a rock on the side of the (as to this)? There has not been and there great road; proceeding thence to the north, shall not be any gift better than a grant of there is a tamarind-tree; proceeding thence to land; verily there has not been and there shall the north, there is a rock on the road to the not be any sin greater than the sin of confiscatvillage of Kurupûra and to the village of Kaņ. ing such a grant! He incurs the guilt of one dukůra ; proceeding thence to the north, there who slays a hundred thousand cows, who conis a heaps of rocks; proceeding thence to the fiscates land that has been given, whether by north, there is a rock on the limit of the culti- himself or by another! This copper-plate is vated field of the Brahmans in the village of given by me in the eleventh of the victorious Karupûra ; on the north, the limit is a large years of the Great King Simha varma, in tamarind-tree surrounded by a heap of rocks; the month Paushya, in the dark fortnight, and proceeding thence to the west, the limit is the on the tenth lunar day.
OMKARA MÂNDHÂTA. BY RÅVAJI VÅSUDEVA TULLU, M.A., SUPDT. STATE EDUCATION, INDOR. Omkara Mând hat â is an interesting | 22° 14' N.; Long. 76° 0 17' E. The Narmada place in Central India, on the banks of the here is confined between rocks, and not more Narmada , about five miles from Badh wii than one hundred yards broad, but very deep ... and Sand vad, both stations on the Holkar "The island of Mândh åtâ is a hill of modState Railway. It is visited by hundreds of pil- erate height, and was formerly fortified, but grims from all parts of India at all seasons of there are now only the remains of a few gatethe year. The place is thus noticed by Major- ways and old pagodas all covered with jungle. General Sir John Malcolm in his Memoir of The town stands on the slope of the hill. The Central India :-Mândh â tâ is "a small town neighbouring country consists of a succession of containing one hundred houses, situated on the low hills, deep ravines, and watercourses, the south side of an island in the Narmada, and whole covered with high thick forests, which for famed for the sanctity of its pagoda. Lat. seven or eight miles from the river are only
In palle we have the old form of the Canarese Dictionary can I find the prefix 'upa' in composition with ha?", a small village, hamlet.
the root *'. Perhaps sildpalaya' is equivalent to the # The locality of this district is not known to me.
Canarese 'gudde', a heap of stones above a grave, used + Sina', all, every, whole, entire, is, on Prof. Mon. very commonly in the Canarese country as a landmark; see Williams' authority, only a Vedic word; but the reading Note 17 to No. III of my Ratta inscriptions, Jour. Bomb. here is distinct.
Br. R. As. Soc., Vol. X, No. xxix, p. 211. I Nivartana',-a neasure of land, 20 rods or 200 cubits
Krita';-but my translation here may be objected to. or 10,000 hastas' square. $ This wonld seem to be the meaning of 'upalaya', but
T'Sancharantakak':-the reading is clear, but the forneither in Westergaard's nor in Prof. Mon. Williams' mation is rather & peculiar one.

Page #72

54
THE INDIAN ANTIQUARY.
[FEBRUARY, 1876.
is taller and has a place among the gods; such is not the case with you.' So saying Narada returned to the place from whence he came. Vindhya thus got disgusted with himself and worldly things, and went to the spot where Omkara now is, with the design of worshipping Siva. Here he constructed an earthen image of the
The origin of Omkara is thus given in the god, and, being all motionless and lost in medi Siva Purana, chapter 47:
tation, worshipped it for six months, not stirring from his seat. The god was pleased and said, 'Ask thou thy desire.' So saying, he revealed to him his bright appearance as described in the Vedas, which is difficult even for devotees to see. Vindhya replied, 'If thou art pleased, O god of gods, ordain an increase in my bulk as I desire.' The god complied with his request, and gave him his desire, although he thought that an ill-boding gift injurious to others was not proper,-being persuaded that a desire asked must be granted. At this time the gods and the pure sages worshipped Siva and requested him to stay there, and the god did so for the comfort of the people."
Such is the Pauranic account of the origin of Omkara. Whatever may be thought of this mythical origin of the shrine, this much is certain, that it is one of the oldest in India. Even a casual visitor is sure to be inspired with a feeling of admiration for its situation. The Jacid waters of the Narmadâ are seen flowing between two high embankments, the surface of the waters below being reached by ghâts. As the shrine itself is situated on an island, it has to be approached by crossing the stream in a boat. On alighting at the other bank, a flight of steps leads up to the level of the temple. The temple itself has no grandeur about it; it is a small building of massive stone. The front hall is divided as it were into three, by two rows of carved stone pillars supporting the stone roof. The inside of the temple is wider, and projects more in one direction. It is divided by a partition into two apartments. The one half is empty, merely leading into the other half, on the right-hand side, where is the linga with its appendages. On entering this shrine we descend some three steps to the level of the linga. Those who have seen the shrines of Hindu temples are aware that no ventilation is provided for, and no orifice allowed. But no Hindu temple is worse in this respect than this of Om
passable on foot. The pagoda here is dedicated to Om kà ra, the phallic emblem of Mahadeva. This is one of the twelve celebrated places where, according to the followers of Siva, the god is most peculiarly present. Here he is known under the form of the mystic syllable
om."
सूत उवाच ॥
ॐ कारं च यथा ह्यासीत्तथा च श्रूयतां पुनः ॥ कस्मिश्चित्समये चात्र नारदो भगवांस्तदा || १ || गोकर्णाख्यं शिवं गत्वा आगतो विंध्यके स्वयम् || तत्रैव पूजितस्तेन बहुमानपुरः सरम् || २ || मयि सर्व च विद्येत न न्यूनं हि कदाचन ॥
इति मानं तदा श्रुत्वा नारदो मानहा ततः ॥ ३ ॥ निःश्वस्य संस्थितस्तच्च श्रुत्वा विध्यो ऽब्रवीदिदम् || किं न्यूनं च त्वया दृष्ट मयि निःश्वस्य कारणम् ॥ ४ ॥ तच्छ्रुत्वा नारदो वाक्यमुवाच श्रूयतां पुनः ॥ त्वयि च विद्यते सर्व मेरुरुचतरः पुनः || ५ || देवेष्वधि विभागोऽस्य न तवास्ति कदाचन ॥ इत्युक्त्वा नारदस्तत्र जगाम च यथागतम् || ६ ॥ विंध्यक्ष परितमो वै धिवं जीवितादिकम् ॥ विश्वेश्वरं तथा शंभुं समाराध्य जपाम्यहम् ॥ ७ ॥ इति निश्चित्य तत्रैव ॐ कार यंत्र के स्वयम् ॥ कृत्वा चैव 'पुनस्तत्र पार्थिव शिवमूर्तिकाम् ॥ ८ ॥ आराध तदा शंभुं षण्मासं च निरंतरम् || न चचाल तदा स्था नाच्छिवध्यानपरायणः ॥ ९ ॥ प्रसन्नश्च तदा शंभुब्रूहि त्वं मनसेप्सितम् || तस्मै च दर्शयामास दुर्लभं योगिनामपि ॥ १० ॥ रूपं यथोक्तं वेदेषु भक्तानामीप्सितं च यत् ॥ यदि प्रसन्नो देवेश वृद्धिं हि यथेप्सितम् ॥ ११ ॥ किं करोमि यदा तेन व्रियते दीयते मया ॥
न युक्तं परदुःखाय वरदानं ममाशुभम् || १२ || तथापि दत्तवांस्तत्र यथेप्ससि तथा पुनः ॥ एवं च समये देवा ऋषयश्च तथा मला ॥ १३ ॥ संपूज्य शंकरं तत्र स्थानव्यमिति चानुवन् || तथैव कृतवान्देवो लोकानां सुखहेतवे || १४ || "Sûta said:-Hear the origin of Omkara. Once upon a time the god Nára da came from Gokarna Mahabales vara to the Vindhy a mountain. Here Vindhya received him with all due honours; but Nârada had heard of Vindhya's pride in his belief that he had everything with him and that he wanted nothing. For this Nârada breathed heavily. When Vindhya heard this, he said, 'What defect have you seen in me that you now breathe so ? Nârada replied, 'You have everything in you, but Meru

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COPPER-PLATE GRANT FROM KAPÅLEŚVARA.
kara: as the linga has been placed, so to speak, in a cell within a cell, ventilation is carefully prevented. This temple has a gilt finial.
On leaving the temple, the stranger is conducted a few steps higher up, almost to the top of the hill, to a place known as the palace of the Mândh åtA RÂja, which is an ordinary building, the residence of thu high-priest of the
temple, who is said to be worth a lakh of rupees a year. There are small temples of loss importance in the vicinity. But there is nothing which so much strikes the eye froin * distance as the hilly eminence whose base is washed by the Narmada, and whose area is studded with temples and buildings rising in terraces one over another.
COPPER-PLATE GRANT FROM KAPALEŠVARA, IN ORISSA.
FORWARDED BY JOHN BEAMES, B.C.S., M.R.A.S., &c. The transcription and translation of these I am not responsible for the interpretation plates have been made by my friend Babu Ran- or translation, though I have carefully compared galal Banerjia, a well-known Sanskrit scholar. the transcription with the original, and I am not
The plates are three in number, size 94 inches quite satisfied as to interpretation of the date, by 5, and are connected by a thick copper which would make this copper-plate nearly 1900 ring with a boss on which was apparently the years old (Samvat 34 = B.C. 23). It seems to seal of the king, which, however, is now effaced. refer to the year of the king's reign. Nor do I The two outer sides are blank, and there are understand how the Guptas came to be thus fuur sides, engraved in the ordinary Kutila paramount lords of Kaliúga, or how Kalinga character. It was found last rains by a culti- came to claim lordship over Orissa. However, vator who was ploughing at Ka pâleśvara, a as my own line of research has been linguistic village on the north bank of the Mahanadi river rather than antiquarian, I am content to leave opposite the city of Kataka, and only about the discussion of those questions to the experts four miles distant from that station. The village in such matters, and merely to supply the facts. stands near the site of the ancient city of It remains only to add that no villages called Chaud war, the former capital of Orissa, which either Dâ randa or Khalândala now exist has been abandoned for Kataka for the last three in Kataka, but that the "district of Yodha" is hundred years. The ruins of this city cover a traceable, as there is still a pargana of that name very large area, and consist of walls of laterite (now pronounced Jodh) a few miles north of stone, which are largely quarried for metalling Kataka. The use of the modern word "Sudi" roads. It is surprising that so few relics of any for the light half of the month is somewhat valuo have been found, but as the quarrying goes suspicious also. deeper down more will probably come to light.
Plate 1. स्वस्ति श्रीमहाराजसमावासिनः श्रीमतो विजयकटकात् । परमभट्टारकमहाराजाधिराजपरमेश्वर श्रीशिवगुप्तदेवपादानुध्यात परममाहेश्वर परमभट्टारक महाराजाधिराज परमेश्वर सोमकुलतिलक त्रिकलिंगाधिपति मिहाराजाधिराज श्रीमहाभवगुप्तदेवः कुशली । कोशलदेशे योधाविषयी दारण्डाग्रामे तथा खलाण्डलग्रामे । ब्राह्मणान् संपूज्य तद्विषयीयान् यथाकालाध्यासिनः समाहूत सन्निवीत नियुक्तकाधिका रिक दाण्डमाशिक नाटभट्टपिशुनविधिकाररोधजनराणक
राजवल्लभादीन्
HT
• No one can suppose from the style of the alphabet used in these plates that they are older than the tenth century A.D. Possibly Samvat 1034 = A.D. 978 may be meant.-ED.
+ This is evidently & repetition.
1 In the original soccors, which is incorrect.
In the original it is T ; this correction is made in accordance with other plates found in the district.

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56.
THE INDIAN ANTIQUARY.
समाज्ञापयति
।
विदितमस्तु
भवतां
यथास्माभिरयं ग्रामरसनिधिस्सो
पनि धिश्शतशो पराधस्स र्व बाधा वि व जिं तस्स र्वोपरि कर्तृत्व दान सहित श्व तु :सीमाद्यायत्तरसामलकरसग पर जलस्थलसहित प्रतिनिषिद्धनाटभट्टप्रवेशटङ्कानिनिर्गताय । कोशले उर्वशनास्तव्याय । भारद्वाजगोत्राय । बा स्पन्यांगिरसराय वाजसेनशाखाध्यायिने भट्ट श्रीमहत्तम साधारणा
भट्टश्रीशोभनसुताय 1
सम
सलिलधारापुरस्सरमाचन्द्रतारकार्कज्योतिः
Plate II, - 1st Side.
ताम्रशासनेनाकरी
**
कालोपभोगार्थ मातापित्रोरात्मनश्च पुण्ययशोऽभिवृद्धये कृत्य प्रतिपादितमित्यवगत्य सम्वरितभोगभागकर हिरण्यादिप्रत्ययमुपनयद्विर्भवस्तुखेन मतिनस्तव्यमिति भाविभिश्व भूपतिभि पंत्तिरियमस्मदीया धर्मगौरवादस्मदनुरोधात् सदत्तिरिवात्र पालनीया । तथाच धर्मशास्त्रे बहुभि वसुधा दत्ता राजभिस्सगरादिभिः । यस्य यस्य यदा भूमिस्तस्य तस्य तदा फलं । माभूदफलशंका वः परदतेति पार्थिवाः । स्वदत्तात्फलमानन्त्यं परदत्तानुपालने । पष्टिवर्षसहस्वाणि सग्र्गे मोदते भूमिद । क्षितिपालाम तरिवितयं नरकं व्रजेत् i अधेरपत्यं प्रथमं सुवर्ण भूरोषधीः सूर्यसुताश्वगाः । यः काञ्चनं गां च महीं मदद्यात् दत्तात्रयस्तेन भवन्ति लोके । आस्फोटयन्ति पितरः प्रवल्गन्ति पितामहाः । भूमिदाता कुले जातः स मत्राता भ विष्यति । भूमिं यः प्रतिगृह्णाति यश्च भूमिं प्रयच्छति । उभी तो पुण्यकर्म्मीणी नियतं स्वर्गगामिनी । तडागानां सहभागि वाजपेयशतानि च । गवां कोटिम दानेन भूमिहर्त्ता न शुध्यति । हरेत हारयेत् यस्तु मत्तबुद्धिस्तु मोहतः । सवंशो
:
[FEBRUARY, 1876.
Plate II,-2nd Side.
नारुणैः पाशैस्तिर्यग्योनिं स गच्छति । सुवर्णमेकं गामेकां भूमि मिप्यमङ्गला । हरन्नरकमा मोति यावदाभूतसंप्लवं । स्वदत्तां परदत्तां वा यो हरेत वसुन्धस विष्ठायां कृमिर्भूत्वा पितृभिः सह पच्यते । आदित्यो वरुणो विष्णुर्ब्रह्मा सोमो हुताशनः | शूलपाणिश्च भगवानभिनन्दति भूमिदं । सामान्यी यं धर्मसेतु र्नृपाणां काले काले पालनीयो भवद्भिः । सर्वानेवं भाविनः पार्थि वेन्द्रान् भूयो भूयो याचते रामभद्रः । इति कमलदलाम्बुबिम्बलोलां श्रियमनुचिन्त्य मनुष्यजीवितञ्च I सकलमिदमुदाहृतञ्च नहि पुरुषैः परकीर्त्तयो विलोप्या : लग्रमाणिक्यमयूखपादाभिरति
बुध्वा
सकलभूपाल मीलिमालावि प्रचण्डदोर्दण्डमण्ड
I
This appears to be the name of a village inhabited by a class of Brahmans of the Bharadvaja gotra, having the family name of Tangkår, for, in a plate found in the Kataka Gollectorate Records, the reading टङ्कारपूर्व भरद्वाज गोत्राय
occurs.
11
लब्धवर्णै।
**The reading is obscure here. Perhaps a correct reading may be expected from scholars who are well versed in the Samhitas. The word kshiti is doubtful.
++ Instead of म here, there is र, which is a grammatical mistake.

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COPPER-PLATE GRANT FROM KAPALESVARA.
मही
मण्डलं । यस्साधारणनाम्नि मन्त्रितिलके विन्यस्य सर्वागमं योग्योदयति वी व्रतेजसि धुरं राष्ट्रस्य विमोत्तमे । नानाख्यानकवीश्वरामृतरसास्वादादमर्त्यस्फुरत् सन्तोषात् सुखमन्वभूदविरतं पृथ्वीशचूडामणिः । \\ ज्ञाता शेषार्थ
लामखण्डितारातिमत्तमातङ्कविमुमुक्ताफलमसाधिताशेषवले
Plate III.
* वा
शास्त्रस्मृतिविमलधिया वेदनेदा विद्याशिक्षाकन्येतिहासमट ११ सुरस माप्तभूयिष्ठधाम्ना | नाम्ना साधारणेन द्विजवरविधिना मन्त्रिणा यस्य राज्ये निष्ठागम्भीरमूर्तिस्त्रि जगति विदितो धर्मकन्दर्पदेव I परममाहेश्वर परमभट्टारक महाराजाधिराज परमेश्वर सोमकुलतिलक परमेश्वर सोमकुलतिलक त्रिकलिङ्गाश्र महाभवदेव पादपद्ममवर्द्धमानविजयराज्ये 1 एकत्रिंशत्तमे साम्वत्स रे मार्गसुदितिथी त्रयोदश्यां यणाङ्केनापि सम्मत् १४ मार्गसुदि ३ लिखितमिदं त्रिफलास्वशासनं महासान्धिविग्र दी राणक श्रीमलदत्तमतिबद्ध कायस्थ श्रीमान इयवर्णाङ्कितं स्वनेति ॥ प्रणीतं कोशलेन्द्रेण प्रतिबोध्यमहत्तम । श्रीदत्तपुण्डरीका क्ष शासनं तानिति । मिमितं माधवेन वा सुटं तेनेति ॥ ताम्रनिणितं तत्रिम्मितं
Translation. May it be propitious! Mahârájâdhiraja Sri Mahabhava Gupta Deva, the beneficent. He who is a devout adorer of Maheśvara, the great Bhattaraka, the Supreme lord, the preeminent among the Lunar race, the ruler of Trikalinga, the meditator on the feet of the great Bhattaraka and the lord Mahârâjâdhiraja Sri Siva Gupta Deva, makes it known to all the inhabitants around His Majesty, from the glorious and victorious Kataka, after worshipping the Brahmans invited (and) congregated, who are duly invested with the sacred thread, and living at the time in the district of Yo dha: Be itknown to youall, (namely) the appointed ministers, the Dánda Prásikas ( literally the men armed with clubs and bearded arrows), the dramatic performers, the bards, the spies, the law-makers, the chief of the guard of the seraglio, the beloved men and women of his Majesty, (that) the villages of Dáranda and
In the original, 'Kavi' is written with a Hrasva-ikar, and the dental s is used; both are evidently mistakes committed by the engraver. The rules of Sandhi, Versi fication, and Orthography point out that the Hrasva-ikar ought to be Dirgha-ikar, and the s must be palatal instead of dental.
§§ There is omission of T in the original.
TT The is omitted in the original by a mistake.
57
Khalan dala, in the district of Yodha and province of Kosala, with its treasure-troves, sealed or enclosed deposits of valuables, with absolution of a hundred sorts of transgressions (committed in it), and all let and hindrances removed with its sovereign authority, given over all, with its hidden utensils and vessels, with its hollows, wastes, waters, and land bounded on four sides, in which entry is prevented to dramatic performers and bards, (is given) to Bhatta Sri Mahottama Sadhârana, the son of Bhatta Śri Sobhana, who came from Tamkâri and settled in the (village of) Urvarâ in the (province) of Kosala, who is of the Bharadvaja gotra (clan) and Várhaspatya Angirasa pravara (family), and a reader of the Vajasena Sakha (of the Vedas), (this gift is made) by pouring water and by insoribing it in this copper plate for augmentation of the merit and fame of my father and mother' and self, that he will enjoy it so long as the sun, moon, and stars shine;
In the original ; (Visarga) occurs instead of the Halants mark after क.
+ It is curious that this Hindi form of the Sanskrit 'Suddha,' or bright half of the moon, occurs in all the plates.
It is a noticeable fact that the Sandhi,' Vigrahi,' or Minister of War and Peace, and the Secretary, were always Kayasthas, or men of the writer-caste. This not only occurs in the Kataks plates, but in grants or inscrip. tions found in Ceylon and Central India.

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THE INDIAN ANTIQUARY.
and do you live here in happiness, having a firm belief that I have foregone all enjoyments of this village, with the power of dividing it, its rents and gold,. &c. Future kings will consider this gift of mine, for the sake of my merit, as a gift of their own, and so protect it. For it is stated in the Sastras that Sagara and other kings have given many a piece of land, but subsequent kings have enjoyed the merits of such gifts. Do not apprehend that there is no good in preserving the gift of another, for the benefit is greater from protecting the gifts of other men than from gifts made by ourselves. The giver of land resides happily for sixty thousand years in heaven, Both he that robs land and he that spoils victuals served in a dish will go to hell. (Whereas) gold was the first product of fire, (next) were the earth and vegetation, (then came) the sun, whose offspring were horses and kine, hence he who gives either gold, cows, or land becomes a giver of threefold in this world, and his parents and forefathers emulate and exclaim, "A giver of land is born in our family, for our salvation." He that bestows and he that accepts land are both of them workers of merit, and are sure to go to heaven. If the spoliator of land (given by another) digs a thousand deep tanks and performs a hundred vajapeya sacrifices, and gives ten millions of cows in expiation, yet will he not be absolved. He that takes away land or causes it to be taken, intoxicated with power or passion, out of folly, is sure to be born as a bird or a beast, after having been bound in the fetters of Varuna. The person who robs a gold coin, a cow, or land to the extent of half an inch will remain in hell till the dissolution of this world. He that seizes land given by himself or another will rot in ordure as a worm with his forefathers. A giver of land is made happy by Aditya, Varuna, Vishnu, Brahma, Chandra, Agni, and Mahadeva. This is a common bridge of merit, hence, ye future kings of earth! preserve this bridge for ages evermore, and this has been repeatedly prayed for by Ramabhadra. For man's property and life are transitory like a drop of water on a lotus-leaf. Pondering on this and comprehending all these illustrations, it behoves not man to destroy the good works of other men. The feet (of the king) are tinged with the beams shooting forth from the ruby circlets on the
[FEBRUARY, 1876.
crowns of all (prostrate) rulers, he who is ever famous, and by the prowess of his excessively strong army cut to pieces the heads of elephants belonging to his enemies, whence issued innumerable pearls, which adorn his illimitable power and the world. This crown-jewel of kings having cast the barden of the state and finances upon his chief minister, named Sâdhârana, the dispeller of robbery, and of unlimited energy, appears like an immortal and enjoys, happiness from the delight caused by constantly. tasting the nectar (of poesy) from many a tale composed by eminent poets. In whose kingdom the said minister Sâdhârana has his understanding purified by studying the endless sciences of political economy and law, and his speech sweetened by quotations from the Vedas, the Vedangas, Sikshá, Kulpa, and Itihasa-and hence he has attained the highest degree of dignity. He (the king) is distinguished in the three worlds as unrivalled by his austere deportment on account of his uniform practice of religion. (Given) in the thirty-first year (Samvatsara) of the glorious reign and under the extended (shadow) of the lotus-feet of the great Bhava Gupta Deva, who is a devout adorer of Maheśvara, the great Bhattaraka, Mâhârâjâdhiraja, the Supreme lord, the pre-eminent among the Lunar race, (and) the ruler of Trikalinga, in the month Márga, the 13th of the bright half of the month; or, expressed in figures, Samvat 34, 13th bright fortnight, (when) this threefold copper plate was written. (The witnesses thereof) are the Minister of War and Peace, Malla Datta, and the Secretary, Kyastha Mahuka, who have inscribed these letters. This has been written for the comprehension of Mahottama, engraved by Pundarikaksha Datta, formed or composed by Madhava.
REMARK ON THE ABOVE, BY BABUS RANGALAL BANERJIA, DEPUTY COLLECTOR,
KATAKA.
The plates were found by a rayat in July 1874, in ploughing his land adjoining his house, in Chaudwâr, Pargana Tapankhand, 4 miles north-east of the Kataka post-office.
Chaudwârâ, or the four-gated city, though now reduced to a mean bazâr and village, was once the proud rajdhani or capital city of Orissa. According to records kept by astrologers of Orissa, this city was built by Jana mejaya, Emperor of India, after the performance of

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COPPER-PLATE GRANT FROM KAPÅLESVARA.
59
the Någå sacrifice, or extermination of the Någa modern Purúnas and Káryas. The word Košalá or serpent race. Apart from the mythical story is still known in parts of Orissa; tracts of country of its foundation, it is believed that Kataka in Pari and in Angul are still known by this Chaudwar was the first city of Orissa in point name. A species of pot-herb, peculiar to Orissa of age. Jajper, Sarangadh, Kataka-Bidánasi (the is called Kosala Sak; and perhaps any country modern Kataka) and Bhuvanesvara, were all built between two rivers---such as the Doib of the in much more recent times. Besides the city Ganges and Saraja, which was generully called of Chaudwar, there was a very strong fortress Kosala-or any country in the shape of a kosa, hard by, called Ka pâleśvara, or 'lord of the sheath of a fruit, may have borne this name. fortune.' Some years ago, Government made Now the country where this plate and others have over a portion of this fort at the instance of the been found falls exactly within the description now defunct East India Irrigation Company, of such a country: for first we have the country who used the greater portion of the cut-stone of between the Baitarni and Kharasua, then that its ramparts to build the Birupå Anikať and between the latter and the Brahmani, third other works. Vandalism could go no further : that between the Brahmaņi and Birupa, fourth but much may yet be found to repay the labour between the Birupå and the Mahanadi, fifth of exhumation.
between the Mahanadi and the Kituri, and so Though the seat of the kingdom was removed on. It is well known also that the great Guptas elsewhere, Chaudwår still retained some of its had their seat of empire first in the Doab, and grandeur in subsequent ages, for we find a perhaps a branch of the family establishing large tank was dag within the fort in the reign themselves in Trikalinga named parts of it after of Chorgangå, the founder of the Ganga their own parent country. vauśA family, who reigned between 1132 and Then the question resolves itself into another 1152 A.D. The tank is still called by his name. shape. If the Guptas indeed held sway in Orissa, An entry has been recently found in the Maala how is it that there is no mention of their names Panji to the effect that money was sent from Puri in the royal vansuvalis kept by the astrologers for army expenses; this was after the revetment of Orissa, or in the well-known palm-loaf records of modern Kataka was built in 1006 A.D. called Madla Panji. By a reference to another
But how came a copper-plate grant of the plate, in the Kataka Collectorate records, we find great Guptas to be in the old metropolis of that a king named Yayati ruled in Orissa Orissa? The country where the grant is made when Siva Gupta, the son of Bhava Gupta, is called Kosala; one of the names of ancient was the king of Trikalinga: hence it follows Oudh is Kobalâ, which is also called Uttara or that the Orissa Rajas were foudatories of the Northern Kosala; the Dakshina or Southern Guptas, and all lands granted by the former Kobalá is identified by some authorities with the | were made in the name of the paramount power. country round Kanhpur; but neither of these We have indeed a Yayati, or Yayati Kesari Košalas can be the Kośala of the grant, as the (i.e. Yayati the Lion), in the vahsivalis; actormer is always written with a long á at the end, cording to Stirling, he reigned from 473 to 520 whereas the final letter in the grant is a short A.D. Again, Siva Gupta, according to the one. Again, one of the titles of the royal donor is Chaudwar plate, was the father of Bhava Trikalinga dhipati, or lord of the three Gupta: so that it appears from the two plates Kalingas,' and this king gives it out on the that both the father and son of Bhav a Gupta plate that the grant was made from the great and had the same name. glorious city of Kataka. The most ancient name It is noteworthy that these Guptas of of the country bordering on the western shore of Trikalinga had among their titles the honorific the Bay of Bengal, stretching from the Suvarna- one of Bhattâraka, like the Guptas of Saurashtra rekha river to Madras, appears to be Kalinga : or Valabhi. the upper region was called Utkalinga, and the Is then the year 34, given in the plates, that other two were the middle and the southern of the Valabhi era, or is it of the local era of the Kalingas; the word Utkal is perhaps a shortened Guptas of Trikalinga? Again, we have two form of Utkalinga, and occurs in comparatively 'dates of different eras,-the one is called the
S It is distinctly stated that it was in the 31st year of the reign.-ED.

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[FEBRUARY, 1876.
Samvatsara, and the other Samvat. As the char- acter is common Kutila, the plate cannot be very ancient. But this much is proved that the plate is found in the old capital city of Orissa; that the grant recorded by it was made from Kataka, the old Kataka Chaud war,
and by Bhava Gupta, the lord paramount of Trikalinga, whose son Siva Gupts we suppose to have been a contemporary of Yayati Keśari, who reigned between the years 474 and 526 A.D., and that the Kesaris of Orissa were feudatories of the kings of Trikalinga.
MISCELLANEA.
WILD JUNGLE FOLK.
| led to my camp at a large village a few miles out Mr. Bond had the good fortune to procure an in the plains. After some coaxing, however, with interview with a couple of the wild folk who live promises of rice and tobacco, they consented to in the hill-jungles of the Western Ghâts, to the accompany me willingly. On reaching my tent in south-west of the Palanei Hills, and took the oppor- the evening I gave the man some clothes, and tunity to observe and note on the spot some of offered them a little money in small silver and their peculiarities. We had often heard of the copper coins. Each of them selected the latter, reexistence of some strange dwarfish people who fusing the silver pieces of ten times the value, occasionally frequented the jungles near our sta- saying that they could get rice with the copper, tion of Pemalei, a few miles west of Strivilliputtur, and apparently had no idea of the value of the at the north-west corner of the Tinnevelli district, former. I gave the woman some pieces of cloth but none of us, when visiting the Pêmalei hills for and a few small things, for which they both showed the purpose of selecting, building, or observing at their thanks by repeated prostrations on the this station, had seen any trace of them, except ground before me. that whilst observing the final angles we noticed "The rest of the day was spent in taking notes some fires burning at night far off in the distant on this strange pair, and in getting from them all valleys commonly stated to be entirely devoid the information I could through the hill-watchers, of villages and civilized inhabitants. When re. who were able to converse with them to a slight turning afterwards to Pemalei, in order finally to extent. They seemed as great a curiosity to the close and deliver over charge of the station to the villagers themselves as to myself; and a crowd local officials, Mr. Bond having heard that the assembled to watch them, expressing their surwild men of the woods occasionally came to Stri- prise at the ease and freedom with which they sat villiputtar with honey, wax, and sandalwood to ex. in my tent without showing any fear or any desire change for cloth, rice, tobacco, and betelnut, in- to run away. The following observations were duced three of the Kivalkars, or hill-watchers, noted on the spot: through whom principally this barter is carried "The man is 4 feet 6} inches in height, 26 on, to attempt to catch a specimen of this strange inches round the chest, and 184 inches horizontally folk. What follows is Mr. Bond's account:
round the head over the eyebrows. Ile has a round "Knowing a locality they frequented, whence head, coarso black, woolly hair, and a dark brown they could easily steal the remains of food and pots skin. The forehead is low and slightly retreating; left by the herdsmen, the three Kavalkars went the lower part of the face projects like the muzzle of there to look for them, and on the second day & monkey, and the mouth, which is small and oval sighted a couple, who at once made off through
with thick lips, protrudes about an inch beyond his the jungle for the rocks, with great fleetness and nose; he has short bandy legs, a comparatively long agility, using hands and feet in getting over the body, and arms that extend almost to his knees: the latter.
back justabuve the buttocks is concave, making the "After a difficult and exciting chase and a very stern appear to be much protruded. The hands careful search they were again caught sight of, and fingers are dumpy and always contracted, so crouching between two rocks, the passage to which that they cannot be made to stretch out quite was so narrow that it cost their captors a severe straight and flat; the palms and fingers are coverscratching to reach them and drag them out one ed with thick skin (more particularly so the tips at a time by the legs. They were brought to me l of the fingers), and the nails are small and imperin a state of great fear-a man and a woman-as I fect; the feet are broad and thick-skinned all over ; was descending the hill, and began to cry on being the hairs of his moustache are of a greyish white,
The alphabeta in use during the early centuries of the Christian era markedly differ from the Kutila, and only gradually approximate to it in later age, when it arose
out of preceding forms: hence there is no reason to suppose that the alphabet was in use very long before the date of the earlier inscriptions in that character.ED.

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FEBRUARY, 1876.]
scanty, and coarse like bristles, and he has no beard.
MISCELLANEA.
"The woman is 4 feet 6 inches in height, 27 inches round the chest (above the breasts), and 19 horizontally round the head above the brows; the colour of the skin is sallow, or of a nearly yellow tint; the hair is black, long, and straight, and the features well formed. There is no difference between her appearance and that of the common women of that part of the country. She is pleasant to look at, well developed, and modest..
"There are said to be five or six families living about the Pêmalei hills, men and women being about the same height, all the men having the same cast of features and being built as the specimen above described.
"The dress of the man consists of a langott, or small piece of cloth tied round the loins. The women when they cannot procure cloth wear only
a skirt of leaves.
"They both believe themselves to be a hundred years old, but judging from their appearance I suppose the man to be twenty-five, and the woman about eighteen years of age. They say that they have been married four years, but have had no children.
"Their marriage custom is very simple,-a man and woman who pair off, mutually agree to live together during their lifetime, the conditions being that the man is to provide food, and the woman to cook it; and the marriage is considered to be binding after these conditions have been carried out for the first time, i.e. after they have eaten their first food together.
"They eat flesh, but feed chiefly upon roots and honey. The roots, of which the man next morning went to the jungle and fetched me two kinds, are species of wild yam. I tasted both when cooked and found them far from unpalatable.
"They have no fixed dwelling-places, but sleep on any convenient spot, generally between two rocks or in caves near which they happen to be benighted. They make a fire and cook what they have collected during the day, and keep the fire burning all night for warmth and to keep away wild animals. They worship certain local divinities of the forest,-Râkas or Râkâri, and Pê (after whom the hill is named, Pê-malei).
"When one of them dies, the rest leave the body exposed, and avoid the spot for some monthз. Whenever the herdsmen, wood-cutters, or hillwatchers come across a corpse and tell the gram munsaf, or head village official, he sends men to bury it, and reports the circumstance to the Tahsildar. The grám munsaf of this place (Mamsapuram and Siventipatti) told me that six had
been buried under his orders.
61
"As I detained this couple in my camp till late in the evening, they begged to remain all night, as they were afraid to enter the jungles so late, for fear of wild beasts, unless they had a torch with them: I then offered them food if they would cook it near my tent, and gave them what they asked for,-rice; but when a fowl and curry-stuff were suggested they took them also. The man would have killed the fowl by cutting off its head between two stones, but I told my people to give, him a knife and show him how to cut its throat, which they did, but he evidently disliked to use the knife, and begged my servant- to do it for him, and turned away his head, as if he did not wish to see it done.
"Whilst the woman cooked the rice, the man cut up the fowl, by placing the knife between his toes and drawing the meat along the edge of it. They seemed ignorant of the use of salt and currystuff, as they did not use the condiments till told to do so. Moreover, they wanted to eat the food when only half cooked.
"The man having washed his hands remained squatting on the ground till his wife served him, which she continued to do, without eating anything herself, till he signed to her that he had had enough she then brought him water to wash his mouth and hands, and afterwards ate her own food.
"The fingers alone were used in eating: some rice mixed with the curry was collected into a lump and thrown into the mouth, and I noticed that they did not mix any of the meat with the curry. What remained of their food was put carefully away and carried off next day into the jungle.
"Next morning I sent the man to fetch specimens of the roots they ordinarily feed on, whilst the woman remained at my camp. On his return, soon after midday, I dismissed them, apparently not ill pleased with their involuntary visit."General Report Gt. Trig. Survey of India, 1873-74.
WINE AMONG SUFIS.
A favourite metaphor with the Sufi poets of Islâm is wine; the knowledge of God is compared to wine, but no sooner is the wine drunk than drunkenness ensues. The sense is absorbed in the enjoyment, and the union is complete between the seeker and the sought. Maulavi Rumi has in a few lines given the gist of these speculations, and, curiously enough, succeeded in combining both metaphors, while at the same time he enunciates the esoteric doctrine of Sufism, that Existence is Light, and that Light is the manifestation of God. "Tis we who steal the sense of wine, Not wine that robbeth us of wit;
Life is of us, not we of it, But who shall such a thing divine ?

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THE INDIAN ANTIQUARY
[FEBRUARY, 1876.
What is our secret when 'tis told ?
A loved one, and nought else beside ; .
A lover who himself doth hide The loved one he would fain behold.
About us all His sunbeams play: On right, on left, below, above,
We revel in the light of love, Nor yet reflect a single ray. For though the soul of man they call
A mirror that reflected grace;
A mirror with a dusty face Reflecteth not the light at all.'
- British Quarterly Review.
The loved one lives for evermore, The lover dies a living death;
Till quickened by the loved one'e breath The lover cannot upward soar.
BOOK NOTICE THE LAND OF THE TAMULIANS AND ITS MISSIONS, by the lians are to be found in Burma, Pegu, Singapur,
Rev. E. R. Baierlein. Translated from the German by J. D. B. Gribble, F.R.A.S., M.A.I., M.C.S. (Madras :
and in the islands of Mauritius, Bourbon, and even Higginbotham & Co., 1875.)
in the West Indies .... In short, wherever there "A portion of this book," the translator tells is a lazier and more superstitious people to us," has already appeared in a German mission- be shoved aside, there will Tamulians be found, for ary publication. A considerable portion is here they are the most enterprising and movable translated from the original manuscript, and the people in India. Their numbers, according to the whole has been subjected to the revision of the last census, amount to sixteen millions." This author." The result is a book that deserves a wide characteristic has been remarked before in other circulation, and will be read by many with great branches of the Dravidian race, and if once the interest. We cannot say much for the printing, scattered fragments of that race were brought into and the proofs have not been read with over-much fall participation of the advantages of our educacare, but the book is written in a very clear, sim- tion and civilization, they will probably, to a large ple, and often fascinating style, and never wearies extent, supplant the more orthodox Brahmanical the reader by too minute details, or by dwelling races in offices requiring enterprise and energy. long on one subject: indeed some of the chapters There is a short notice of Tiruvalluvar,t the would well bear enlargement; what is given whets author of the Kural, from which we give the followthe appetite for more.
ing anecdote of his most dutiful wife :--"This The book is in two parts. In the first we have same good wife as she lay dying begged her stern the Land and its products; the People, their his- husband to explain what to her was a matter of tory and literature, Manners, Customs, and great mystery, and had puzzled her since the day Domestic Life; the Ethnology and Religion, the of her marriage : My lord, when for the first Temples and Temple-worship,-all treated of brief- time I cooked your rice and placed it before you, ly, but in an interesting and instructive way. you ordered me always to put a jug of water and In the second, we have short accounts of the a needle by your side; why did you order me to various Missions of the Ancient Church, the do this P' Whereupon her loving consort replied: Romish, Lutheran, English Episcopal, and Noncon. 'If, my dear one, a grain of rice should fall to the formist Churches,-that of the Lutheran Mission, ground, the needle is to pick it up with, and the to which the author belongs, naturally occupying water to wash it.' Then the wife knew that her the largest space, as does the account of Rhenius husband had never dropped a grain of the rice she and his work in the shorter chapter on the English had cooked for him, and died happy. Church Mission.
"Deeply moved, Tiruvalluvar sang :-O loving We shall make a few extracts: Here is the one, sweeter to me than daily rice! Wife, who author's estimate of the Tamil race:-"The most failed not in a single word! Woman, who gently important of the Dravidian races is that of the stroking my feet lay down after me to sleep and Tamulians. They occupy not only the [Tamil] arose before me! And dost thou leave me? How country ... but also the north of Ceylon and shall I ever again be able to close my eyes at the south of Travankor on the western side of
night " the Ghâts. There is a Christian congregation of There are some interesting translations from the Tamulians at Bombay and at Calcutta; and Tamu- early Tamil poets also, but we can only find space
"It is remarkable how the Tamil language has gradually instances are to be found of any foreign language, such a spread, with the spread of railways and roads. Take, for Telugu, &c., spreading in Tamil land. Telugu shoves instance, the district of Kad&pa. Seventy years ago Cana- Canarese on one side, and in its turn is displaced by Tamil. rese was the predominant language; now it is Telugu; but A hundred years hence the whole of the Madras Presidency since the railway was opened, seven years ago, Tamil is will be a Tamil-speaking country." spoken by many thousands near the line of rail. But rare t Conf. Ind. Ant. vol. I. p. 200.

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FEBRUARY, 1876.]
for one, a translation by Dr. Grant from the warlike poetry of Paraporal:
BOOK NOTICE.
The King goes to battle. "Like a sea surges up the terrible host, As by wind by its fury now goaded,
And the Monarch storms past through the opening ranks,
In a chariot with gold overloaded;
And there flies round the host, in its front and its rear,
In circles still growing more narrow, A flock of black demons, whose wide-gaping
"
maws
Will feed on the fallen one's marrow.
The Queen's Sorrow.
Who once filled the throne lies stretched on the
field,
And foes of his valour are singing; But Husband, O husband!' exclaims the wife Of the smile so tender and winning; And weeping and moaning she puts next her heart
His wreath all faded and gory, And clings to the breast which, pierced by a dart, Is covered with heavenly glory.
A Hero's Death. "As the lion who roams thro' the forest glade wild,
His eye with majesty flashing,
Yields his life without murmur when struck by a rock
That comes through the valley down dashing; So the hero, with sword all dripping with blood, Looks round on the hosts that surround him, Then flashes his eye, he raises his hand,
And falls with his foes all around him. Self-sacrifice of the Royal Wives.
"And now the great kings of the mighty sword On the field stark and cold are all lying, And see! the proud king with the giant-like arm,
Where the slain lie the thickest, is dying: The world too is weeping, and now the sad wives Themselves in the flames are all throwing, But, horror! the death-god is not yet content, But gloats o'er the death-piles still growing.
At the conclusion of the chapter on Religion and Worship, the author adds,-"I should, however, be doing these idol-worshippers an injustice if I did not expressly say that among them there are many pious and earnest minds. These do not remain floundering in the quagmire of idolatry, but regard it as a mere outward husk, and reject it indeed in words, but still as far as their actual daily life is concerned they cannot disconnect themselves from it, for the whole life of the people is entwined with it. Many of this kind rely in
63
spirit on the truth and good which the Vedanta has brought to light. They seek to grasp God as the most perfect Being, as the most perfect Intelligence, and as the most perfect Bliss (Sat, Chit, Ananda), and endeavour to find union with him by the path of self-contemplation. . . . I cannot describe them better than Tayumanaver, one of themselves, has described them in a poem full of tenderness and longing for God, and which reminds one of the 42nd Psalm. The following is taken from Dr. Graul's translation, in his Indische Sinnpflanzen :
A modern Tamil Hymn. "Thou standest at the summit of all the glorious earth,
Thou rulest and pervadest the world from ere its birth, O Supremest Being! And can the pious man find out no way to thee, Who melting into love with tears approaches Thee, O Supremest Being? Already on the way is he who takes as guide, An earnest, loving heart, and self-discernment tried, O Supremest Being! Who'd gaze at heaven, first climbs the mountainheight,
Self-contemplation's wings towards Thee aim their flight, O Supremest Being! Thou throned above the ether's pinnacle, O Lord,
"Tis thou who art the spirit, and thou who art the word, O Supremest Being! Untouched thyself, the mind of him thou gently
movest Who pondering, bewildered, the word and spirit loseth, O Supremest Being! Things heavenly thou showest unto the wondering sight, Reflected in a mirror, thou mountain of delight, O Supremest Being! He dies, O Lord Supreme, who loves thee to perfection,
And slumbering ever rests in blissful contemplation, O Supremest Being! of every heartfelt plea
The object thou of love,
sure,
Of souls that prize alike the potsherd and the treasure, O Supremest Being! A madness there possessed me to kill the 'Self and Mine;'
In need I wandered helpless, seeking help divine, O Supremest Being! My pride became then softened and touched by thee above,
To water ran my bones, and I dissolved in love, O Supremest Being!

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THE INDIAN ANTIQUARY.
[FEBRUARY, 1876.
O thou, of all the weary and heavy laden, Rest! The cow bestows upon its helpless offspring love ; Henceforth thy name by me for ever shall be blest, Show me, O gracious mother, thy pity from above, O Supremest Being !
o Supremest Being ! Grant, thirsty, I may plange in thy fresh stream However guilty I, whatever wrong I do, of bliss,
I ask thee, mother-like, thy pitying love to show, Or else o'erwhelmed I sink within the deep
O Supremest Being !" abyss,
0 3upremest Being ! Lastly, from the second part, we extract the folKnowing all my thoughts, for ever and again lowing :-“The bishop of the Thomas Christians, Thou comest to refresh me, thou grace-bestow. Mar Gabriel, gave to the Dutch, at the commenceing rain,
Supremest Being ! ment of the 18th century, a long account of their Thou nectar never cloying, thou stream of
circumstances, from which I will only extract the heavenly bliss,
following: Fifty-five years after the birth of the Othou the good that dwells in perfect loneliness, Messiah, the apostle Thomas came to Mylapur
O Supremest Being !
(near Madras), on the Coromandel coast, and
preached the Gospel. From thence he came to MalaAll things pervadest thou, O sweetest honey-dew!
bar, preached the Gospel, collected congregations in My inward self possessing thou sweet'nest through
several places, and fixed their pastors. He then and through,
0 Supremest Being !
returned to the Coromandel coast, where he was My coral thou, my pearl, my mine of purest gold,
stabbed by a heathen with a spear, and thus ended My beam of brightness, spirit light, my priceless
his life. After some time all the pastors whom wealth untold, O Supremest Being !
St Thomas had appointed died off, and a falso My eye, my thought, my tree, my heavenly doctrine arose which was followed by many. Only stream,
160 families remained true. But in 745 (A.D.) Thou art my ether-ray, my joy and wonder
there arrived from Bagdad Christians and Priests dream,
O Supremest Being ! who settled down in Malabar. King Peramal, to Lost in myself, my spirit lies here helpless, whom the new arrivals addressed themselves, re. Like dried-up wood--and thou wilt leave me ceived them kindly and gave them land in order sapless,
O Supremest Being ! to build shops and churches. Ho also bestowed O sea of bliss, may I not plunge in Thee,
upon them many marks of honour, and the right Nor quench the thirst which now destroyeth me,
to trade throughout the whole country as long O Supremest Being ?
as the sun and moon should shine, as may be reall
to this day on tablets of copper. Thus the ChrisWhen will my sorrow cease, my fountain spring,
tians lived happy and prosperous, and the Christian And flow again with joy, my Prince and King,
O Supremest Being!
Patriarch of the East sent them many shepherds
and teachers from Bagdad, Nineveh, and Jerusalem. Why turn thy face away P All that I knew,
After the Portuguese had come to Malabar, the To get a sloser view of Thee, away I threw,
Patriarch sent four more bishops, Mar Mardin,
O Supremest Being ! Mar Jacob, Mar Thoma, and Jere Allay, who ruleil My tears of grief my soul seem to destroy; the Christians and built many churches. After When wilt thou change them, Lord, to tpars of joy, their death there came to Malabar, about the year
O Supremest Being ? 1550, another, Mar Abraham. But the Portuguese, To thee in silent worship I ever cling and twine, resolved that no more teachers should be allowed to And, like an orphan child, I long and pine, come, and guarded all the roads by which the Sy.
O Supremest Being ! rian priests could come. When now the Christians Though free and joyful I myself may boast,
had no instructors, the Portuguese spent much I still must ever wander in a dreary waste,
trouble in endeavouring to draw them over,' &c. O Supremest Being !
We are surprised to find expressions in this Like to a stalk of straw in whirlwinds blown and
translation like "the Rev. Schwartz;" as also to
find on both covers a figure of that unsightly tossed,
abortion of a hideously diseased imagination, So is thy wretched slave within this desert lost,
Gaņeśa with the invocation Sri Ganeka nama!. O Supremest Being !
In what state of intellectual nightmare the mind Bat earthly powers and kings are nought of worth must have been that first used so ugly a vignette on to me
an English book, we can hardly conceive : by what If they not humbly raise their hand in prayer accident it has now got on the cover of a mission to thee,
O Supremest Being ! ary's work we may guess, but do not excuse. Conf. Ind. Ant. vol. I. p. 229, and vol. III. p. 834, where the date is given a A.D. 774-ED.

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MARCH, 1876.]
BHARTRIHARI'S VAIRÅGYA SATAKAM.
METRICAL VERSION OF BHARTRIHARI'S VAIRAGYA SATAKAM.
BY PROF. C. I. TAWNEY, M.A., CALCUTTA.
(Continued from page 3.) of the proud man.
Envy blights virtue, eld good looks, death THOSE men may boast of being born, whose threatens all things born,
1 skulls gleam white on Siva's head, The hermit's humble life alone gives undisturbed The final meed of holy saints, and chiefs whose repose.
souls in battle fled; But oft I muse how men can swell with pride For life fast slipping from my hold at causing those to bow,
I've borne the last and worst disgrace, Who, if they save their precious lives, care I've sat 'mongst wealthy fools, and told little for the when and how.
My merits with unblushing face.
You are a lord of acres,
But we are lords of song; And we subdue the subtle,
If you subdue the strong; The rich of you are speaking,
In me the wise believe, And if you find me irksome,
Why then-I take my leave.
We speak with awe of glorious kings, of haughty
lords, and knights, Of courtiers ranged in glittering rows, of tri
umphs and of fights, Of tuneful bards that hymn their praise : who
honours as he ought That "eloqnent and mighty Death" that sweeps
them into nought ?
Of Self-renunciation. The day of pleasure's past and gone,
Of Time the Destroyer. Long through this world we've wandered on,
Our parents long have passed away, And weary roached the brink :
All old familiar faces fled, By Gangi's stream shrills forth our cry,
Destruction nears us day by day, *0 Siva, Siva, Lord most high,
Like trees in sandy river-bed. Help, Siva, or we sink."
Where many dwellers once were seen, one only When honour fades, and wealth departs, and
now survives, boons are craved in vain,
Again that house is filled with store of joyous And friends are dead, and servants fled, and
human lives, joy exchanged for pain,
Then all are swept away again; thus wielding This course alone becomes the wise--to seek
Night and Day those mountain caves
As dice, destruction's wedded powers with Whence softly flow through woods below the
helpless mortals play. sanctifying waves. Why suffer endless woes in vain
Shall we retire to Gangi's brink, The favour of the great to gain ?
Or cull the sweets of honeyed lays, Let falso ambition's longings cease,
Or court & wife whom all men praise ? Learn to possess thy soul in peace,
Life's short-we know not what to think. And thou hast won the wishing-cap That poni's earth's treasures in thy lap. O for those days when I shall dwell alone
Among the snowy hills by Ganga's stream, of the town' the best the will of Plensure. In stony torpor stiffened on a stone, In happiness me'n fear disease, the laughty Inly conversing with tho One Supreme. shrink from scom,
Rapi in devotion, dead to all beside, The rich, the wise, the men of might, dread And deer shall truy their horns against my princes, critics, foes;
senseless Lide. Le Siva u Parvati,

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66
THE INDIAN ANTIQUARY.
[MARCH, 1876
When shall we, sick of life's entangling bands, Sit on the holy river's moonlit sands, Through windless nights, with rapture-stream
ing eyes, And thrice on Siva call with plaintive cries ?
Still Siva's arm is strong to save, Still may we plunge in Ganga's wave, Still one blue heaven bends over all, Still Time sees mortals rise and fall, Still poverty's our best defence, Enough-renounce the joys of sense.
Unfettered wandering, and meals from degrada
tion free, The friendship of the wise and good ; and sober
piety, A heart that beats not for the world-none, that
my thoughts can trace, Not e'en by strictest discipline hath gained this
heavenly grace.
The hand's a lordly dish, The mouth with alms is fed, The sky's a glorious robe, The earth's a sumptuous bed, Those live in high content Who're free from passion's chain, And works with all their brood Of ignorance and pain.
Hope is a stream, its waves desires, by stormy
passions tossed, With cruel longings lurking deep, by light
winged visions crossed, Resolves like firmly planted trees its floods up
rooting bear, Its madness swirls in eddying rings beneath its
banks of care ; But those, who in devotion's bark attain its
further shore, Rejoice, for this unstable world enslaves their
souls no more.
Kings' fancies swiftly pass like coursers in the
race,
In vain to them we look for favour, wealth, and
place, Eld robs our frame of strength, Death slays us at El
a blow, None but the hermit's life can happiness be
stow.
I've searched for years through earth and air
and sky, Nor yet one perfect saint hath met my eye, Nor have I heard of one who could restrain Desire's fierce elephant with reason's chain.
Our joys are short-lived as the flash
That cleaves the cloudy veil, Our life is fleeting as the mists
That drive before the gale; Yonth's pleasures fade-then fix your minds
On that untroubled peace Which patient meditation brings
To those whose longings cease.
The days seem long to those who drudge for
pay, And short to those who fritter life away; When shall I sit and think how vain their
moans, A hermit pillowed on a bed of stones ? When all our wealth is wasted, we'll seek some
is wasted, we'll seek some calm retreat, And spend the night in thinking on Śiva's
holy feet, When streams the autumn moonlight into our
melting hearts, How false that world will glimmer where once
we played our parts ! Bark garments satisfy my needs, But you are pleased with silken weeds,
Who counts you better off than me? But woe to him whose wants are great! Contentment equals men's estate,
And makes the rich and poor agree.
To roam some woodland hermitage where Brah
maņs' chants resound, And smoke of sacrificial fires blackens the trees
around, Begging one's bread from cell to coll, plants in
the breast no thorns, Like flattering men of equal birth whose sym
pathy one socrns.
While gaping idlers turn the head and say,
“What stamp of man can yonder pilgrim be, "Saint, sophist, outcast, Brâhman, slave or
free?" Nor pleased nor wroth the hermit wends his way.

Page #85

MARCH, 1876.]
SANSKRIT AND OLD CANARESE INSCRIPTIONS.
67
Happy are those who've ceased to walk by
sight, Slain passion's snake, and make good deeds
their stay, Who spend in woodland nooks the tranquil
night, Illumined by the moon's autumnal ray.
Pillowed on banks of moss, with roots and
berries fed, Enwound with strips of bark, our wants shall
all be spedOff to the woodland shades, and gladly leave
behind These men of stammering speech, with wealth.
bewildered mind.
Bestill, my fluttering heart, and leave this crowd.
ed show Of worldly toys 'midst which thou eddiest to
and fro, Abandon fleeting forms, and seek that settled
state Of grounded peace enthroned above the storms
of fate.
Abandon empty hopes, and place thy trust, my
breast, In Gangi, and in him who bears the moony
crest;1 Whoe'er confides in snakes, waves, women,
bubbles, flames,. Lightnings or mountain streams, his want of
sense proclaims.
SANSKRIT AND OLD CANARESE INSCRIPTIONS.
BY J. F. FLEET, Bo. C.S.
(Continued from page 53.) No. XIII.
| tablet inscriptions of these parts. It mentions This is an inscription in the Cave-alphabet the following kings :character and the Sanskrit language from a
(Jayasimha I, or) stone-tablet let into the outside of the east wall
Jayasimhavallabha. of a temple called Még uti* on the top of the hill at Aihole on the Malaprabha, about five
Raņarâga. miles to the south-west of Amingad in the Hungund Talaka of the Kaládgi District. The
Pulikesi I. tablet is 59" broad by 26' high; the average size of the letters is half an inch. A photograph of this inscription, but on a small scale and very
Kirttivarma (I).
Mangalisa, illegible, is given in Plate No. 3 of Mr. Hope's
(or Mangaliśvara). collection. I have edited the text from a per
Pulikesi II, or sonal inspection of the original, and have also
Satyasraya. taken a paper estampage of it.
This inscription is one of the Chalukya And the object of it is to record the erection dynasty, and is the oldest but one of known of a stone temple of Jinêndra by a certain datet, and the most important, of all the stone- Ravikirtti, during the reign of Pulike si
I i.e. Siva.
Méguti' is the rustio pronunciation of Mégudi, sc. Melina-guide, the temple which is up on high.
+ The exception is the stone-inscription, in Cave No. III at Bad &mi, of Mangalléa, dated Saka 501 ("five hundred years having elapsed since the installation of the Saks king'), the twelfth year of his reign,-published in fac. similo, with transcription, &c., by Prof. Eggeling, at Vol. III, p. 305 of the Indian Antiquary, and at p. 23 of Mr. Burgess Archäological Report for 1873-4 My own version, differing in some minor points from that of Prof. Eggeling, is to be published in the Appendix to Mr. Burgess' Second Report. At Aminbhavi in the Dhirwad Taluka there is, indeed astone-tablet inscription, which refers itself to the time of Satya raya (or Pulike II), the son of Kirttivarma,
who was the son of Palikest (I.), and has the date of Saks 488 (A.D. 566-7); a transcription of it is given at pp. 672 et segq. of Sir W. Eriot's MS. vol. I. now with me. But this part of the inscription is not original. For, the inscription commences by referring itself to the time of Vikram Aditya the Great, A.D. 1076 to 1127, then follows a portion in Old Canarese ; and then comes the passage containing the men. tion of Palikes II and the above date, in Sanskrit, and copied manifestly from a copper-plate inscription. That this portion of the inscription is not original and genuino is also shown conclusively by the fact that it states that the Saka year 488 was the Sarvajit samvatsara ; at that time the use of the cycle of sixty samvatsaras had not been introduced. And Saka 488 was not the time of the second Pulikesi.

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THE INDIAN ANTIQUARY.
II, in the Saka year 507 (A. D. 585-6), which the inscription makes equivalent to the year of the Kaliyuga 3551§, and to the year of the era of the war of the Mahabharata 3731.|| Dr. Bhau Daji has already noticed this inscription, from the photograph, in the Jour. Bomb. Br. R. As. Soc., No. xxvii, Vol., but he varies in his interpretation of the date; at page 315 he takes it as Saka 506, the 3855th year of the Kaliyuga and the 3730th year of the war of the Mahabharata, and at page cxcix, as Saka 506, the 3506th year of the Kaliyuga, and the 3855th year of the war of the Mahabharata. The passage containing the dates is distinctly legible in both the original and the photograph, and I see no way of interpreting it but as I have done.
This inscription abounds in historical allusions. As affecting the history of these parts, the most important are the mention of the Kadam bas and the Kaṭachchuris and the references to Vanavasi, to the Mauryas in the Konkana, who were ejected by Chandadanda as the agent of Pulikê é i II, and to Appâyika-G ôvinda, who was probably of the Rashtrakuta family. In line 12 we have perhaps the earliest mention of this part of the country under its name of Maharashtra. Vâtâpipuri, or Yâtâpinagari, which was made the capital of the dynasty by Palikêsi II, has not yet, I believe, been localized. There can, however, be no doubt that it is the modern Bâdâ mi, the well-known remains at which are quite enough to show that it was in former times a place of much importance. Taking the old form of the name, 'Bâdâvi', which we meet with as far back as Saka 622 (A. D. 700-1), the interchange of letters,'va' with 'ba'; ta' with 'da'; and 'pi' with 'vi', is natural enough, whether we take 'Bâdávi' as a Prakrit corruption of the Sanskrit
Vâtâpi', or whether we take Vâtâpi' as a name already known in Sanskrit literature and
According to the original, "five hundred and six years of the Saka kings having elapsed".
According to the original, "(three thousand) five hundred and fifty years having elapsed". By the table in Brown's Carnatic Chronology, and by the table in Thomas's edition of Prinsep's Antiquities,-both of which follow the usual computation, according to which the Kaliyuga commenced on the equinox of March, 8102 B.C.,Saka 507 was the year 3626 of the Kaliyuga.
According to the original, "three thousand seven hundred and thirty years having elapsed".
Sce note T, page 71.
[MARCH, 1876.
therefore used as the nearest approach towards Sanskritizing a Dravidian name. But further confirmation of my proposition is forthcoming. There are two local Mahatmyast; one connected with the shrine of Banasamkarit, and the other connected with Ma hâk û ta, also called Dakshinakasi because of the innumerable lings around it, a shrine about three miles away in the hills to the east of Bâdâmi; I have examined them both. The Banasamkarimahatmya contains nothing of importance, beyond mentioning the name of Badavi. But the Mahakaṭamáhatmya transfers to Mahakuta the destruction of the demon brothers V â tâpi and Ilvala by Agastya, which myth is allotted in the Puranas to some unspecified place in the Vindhya mountains. The worthlessness of Máhatmyas as historical records is proverbial; but, in a matter of this kind, they involuntarily furnish valuable testimony. At whatever time the Mahákáṭamáhatmya, necessarily a somewhat modern production, may have been written, the writer of it was manifestly well aware that in some way or other the name of V â tâpi was connected with the locality, and that, in writing such a record as he was desirous of producing, it was incumbent on him to explain the fact. He has given the only explanation that suggested itself to him, or that it suited his purpose to give; and, as usual, the explanation is incomplete and at first sight worthless. But the true inference to be drawn is clear; viz., that the name of Vâtapi, however derived, is really and historically connected with the neighbourhood of Mahakûṭa, and, in fact, that Vitâ pi and Bâdâvi are one and the same name and place.
Dr. Bhau Dâjî has already drawn attention to the literary importance of this inscription, as showing, by mentioning the poets Kâlid å sa and Bharavi, that by this time their names were already well known and their fame established.
Vide a subsequent inscription in this series, from a stone-tablet in the Kallamatha at B&dami. 'Bâdâvi' occurs therein in a passage which is prefaced by the words "After that, these verses were given in the Prakrit langwige". This points rather to Bavi', and thence Badêmi', as a corruption of a Sanskrit VitApi,' than to VitApi' as a Sanskritized version of a Dravidian name. But it should be remarked that Prof. Monier Williams suggests only a doubtful etymology for Vitâpi', and none at all for 'Ilvala".
"
Mahatmya', a work giving an account of the supposed history and merits of a holy place or object.
Vide No. X of this Series, p. 19 of the present volume.

Page #87


Page #88

SILASASANA AT THE MEGUTI TEMPLE, AIHOLE, TALUKA HUNGUND, KALADGI DISTRICT, SAKA: $06.
Indian indiyary, Vol
. 69.
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MARCH, 1876.]
हाम् सपदि
SANSKRIT AND OLD CANARESE INSCRIPTIONS.
Transcription.
....... ( क्ष ) णजन्मनो यस्य ज्ञानसमुद्रा
चिरमरिचेयश्धलुक्यकुलविपुललनिधिज्यति
11 (1)
रम्
[1]जयति भगवान् (जिनेन्द्री न्तर्गतमखिल गदन्तरीयमिच 1(11) तदनु पृथिवीमल (लामो य* प्रभव पुरुषरत्नानाम् ॥ शूरे विदुषि च विभवन्दानम्मानव युगपदेक 11(1) [2] अविहितयाथातथ्यो जयति च सत्याश्रयस्तुचिपृथिवीवल्लभशब्दो येषामन्वर्थाचा + तईशेषु जिगीषुषु तेषु बहुष्वप्यतीतेषु II. नानाहेतिशताभिघातयवितवान्तापयन्तिदिये नृत्यङ्गीमकनन्धरज्यासह (खे) रणे [3] लक्ष्मीर्भावितचापलादिव कृता शौर्येण येनात्मसात् राजासीज्जयसिङ्घवल्लभ इति ख्यातश्चलुक्यान्वयः 1(11) तदात्मजो भूद्र (द्) रणरागनामा दिव्यानुभावी जगदेकनाथः अमानुप किल यस्य लोक: स्सु (सु) तस्य जानाति [11] तस्याभपुलकेशि (शी) ब: (य) श्रितेन्दुकान्तिरपि [4] श्रीवल्लभो प्ययासीद्वातापिपुरीवधूव॥विमलं क्षिती नानुगन्तुमधुनापि राजकम् भूश्व येन हयमेमापितावभूयमज्जना बभी 回 नळमौर्य कदम्बकाळरात्रिः (त्रि) स्तनयस्तस्य बभूव कीर्तिम परदारविवृत्तचितवृत्तेरपि चीर्यस्य रिपुश्रि [5] यानुकृष्टा 11 रणपराक्रमलब्धजयश्रिया सपदि येन विरुम (ग) मशेषतः नृपतिगन्धमन महौजसा पृथुकदम्बकदम्बकदम्बकम् [11] तस्मिन्सुरेश्वरनिभूविगताभिलाषे राजाभवत्तदनुज X किल मङ्गल (ली) श य पूर्वपश्चिमसमुद्रतटीपिताश्व (:) सेनारज पटविनिम्मितदिग्वितान [1] स्फुरन्मयूखैरसिदीपिकाति [6] व्युदस्य मातङ्गतमिस्रसज्ञयम् अवाप्तवान्यो रणरङ्गमन्दिरे क(])] (])रिश्री ललनापरिय" पुनरपि च जिपक्षोसेन्यमाका (का) तसालम् रुचिरबहुपताकं रेवतीमा (शु) महदुदन्वत्तोयसंक्का(क्रा)न्तबिम्बं महदुदन्वत्तीय संका (का) [तविम्बं मर (रु) गवलमियाभूदागतं
वत्तनूज
रताम्
धयाजिना
यस्य बाचा 11 तस्या
11
69
मि
ग्रजस्य तनये नहुषानुभागे (३) लक्ष्म्या किलाभि[7] लषिते पुलिकेशिनानि सासूयमान्य भवन्तमतः पितृव्यम् शयापरुद्धचरितव्यवसायी ["] स यदुपचितमन्त्रोसा हशक्तिप्रयोगक्षपितबलविशेषो मङ्गल (ली) शो (श) स्समन्तात् स्वतनयगतराज्यारम्भयलेन सार्द्ध निजमतनु च राज्यजीवितञ्चोन्झति स्म 11 सावतच्छत्रभङ्गे जगदखिलमरात्यन्धकारोपरु[8] यस्यासप्रतापयुतिततिभिरियाका (कान्तमा सयभातम् नृत्यहि युत्यताक मजविनि क्षुष्णपर्य्यन्तभागेरियाले ( है ) रलिकुलमि व्योम
इं
मरु
fir
यातं कदा वा ॥ लब्ध्वा
§ Two letters here are almost illegible and very doubtful. The first seems to be 'di', 'dt', 'i' or '+'', and the second some compound letter the first part of which is ". Two letters are illegible here.
We have here, and in several places further on, the old form of the Visarga called in this case Upalhmaolya, before 'p' and 'ph'. The sign is identical with the letter '', and is called by Vápadeva Gajakumbhakriti', 'that which has the shape of the two projections on the forehead of an elephant which swell in the ratting season. It is used sometimes where in classical Sanskrit is written, eg. purpo' for 'pushpa."
+ The original here is quite distinct. 'Jita', born, is written by mistake for 'yata', went to the date of the inscription is, I think, too early for this to be taken as even an early instance of writing and pronouncing 5, considered as a single letter, for 'y'.
This letter,-ya',-was at first omitted in the original and then inserted above the line.
55 The original has cliitte' in the line and 'rritta' inserted below.
We have here, and in several places below, the old form of the Visarga, called in this case Jihrámúliya, before 'k' and k. This sign is of frequent occurrence in the older anscriptions, nud is identienl in forn with the letter 'm". Dr. Burnell, though referring to it as being called by Vopa deva Vajrakriti', 'that which has the shape of a thaader-bolt', does not notice it further in his South Indian Palaography. It occurs in line 5 of Plate 20 of his book; where he reads nemot-kala-gôtra-harmma-yamkintikartte, &c, and proposes as a correction 'savikranti, pas sage of the sun from one sign of the zodine into another. The proper reading is 'ma[takj-kanti', &c. the engraver having omitted the ' sa' of 'yasuk funce.

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THE INDIAN ANTIQUARY.
[MARCH, 1876.
कालं भुवमुपगते जेतुमाप्पायिकाख्ये गोविन्द च द्विरदनिकरैरुत्तराम्भोधिरथ्या(थ्यः) य. स्यानीकर्युधि भयरसज्ञत्वमेकः प्रयातस्तत्रावाप्तम्फलमुपकृतस्या]परेणापि सद्यः ॥) वरदातुङ्गतरङ्गरविलसद्धंसानदीमेखलां वनवासीमवमवतस्सुरपुरप्रस्पर्धनी सम्पदा महता यस्य वलार्णवेन परितस्सञ्छादितोतिलं । स्थलदुर्गजलदुर्ग तामिव गतं तत्तत्क्षणे पश्यताम् [u] गङ्गाम्बु पे(पी)त्वा व्यसनानि सप्त हित्वा पुरोपाजितसंपदो पि यस्यानुभावोपनतास्सदासन्ना[10]सन्नसेवामृतपानशीण्ड (ण्डाः) [1] कोकणेषु यदादिष्टचण्डदण्डाम्बुवीचिभिः उदस्तास्तरसा मौर्यपल्बलाम्बुसमद्धयः ।) अपरजलधेर्लक्ष्मी यस्मिन्पुरीम्पुरभिप्रभे मदगजघटाकार वां शतैरवमृदति जलदपटलानीकाकीर्णनवोत्पलमेचकजलनिधिरिव व्योमव्योम्नस्स[11]मो भवदम्बुभिः(धिः) [1] प्रतापोपनता यस्य लाटमाळवगूजराः दण्डोपनतसामन्तच• व• इवाभवन् ॥ अपरिमितविभूतिस्फीतसामन्तसेनामुकुटमाणमयूखाका (का)न्तपादारविन्दः युधि पतितगज(जे)न्द्रानीकवी(बी)भत्सभूतो भयविगळितहों येन चाकारि हर्षः ॥ भवमुरुभिरनीकैश्शा[12]सतो यस्य रेवा विविधपुलिनशोभा वन्ध्य(न्य)विन्ध्योपकण्ठा अधिकतरमराजत्वेन तेजोमहिम्ना शिखरिभिरिभवा वर्म(M)णा(णां) स्पर्द्धयेव [1] विधिवदुपचिताभिश्शक्तिभिश्शक(क)कल्पस्तिसृभिरपि गुणौघस्वैश्च महाकुलाद्यः अनमदधिपतित्वं यो महाराष्ट्रकाणां नवनवतिसहस्रग्राममाजां त्रयाणां [u] गृहिणां स्व[13]स्व गुणैत्रिवर्गतुङ्गा विहितान्यक्षितिपालमानभंङ्गमाः) अभवन्नुपजातभीतिलिय यदनीकेन सको[स]लाx कलिङ्गा(ङ्गाः) [1] पिष्टं पिष्टपुरं येन जातं दुर्गमदुर्गमचित्रं यस्य कलेवृत्तं नातं दुर्गमदुर्गमम् ॥ सनद्धवारणघटास्थगितान्तराळम् नानायुधक्षतनरक्षतजारागम् आसीज्जलं यदवमाईतमभ्रगर्भार्केण(णा)ळम[14]म्बरमिवोजितसान्ध्यरागम् ॥ उद्भूतामलचामरध्वजशनच्छत्रान्धकारैर्वृलैः शौर्योत्साहरसोद्धतारिमथनम्ौलादिभिष्षावधैः आका(क्रा)न्तात्मबलोनतिम्बलरजस्सञ्छनकाञ्चीपुरः प्राकारान्तरितप्रतापमकरोद्यः पल्लवानाम्पतिम् ॥ . कावेरी दृतशफरीविलोलनेत्रा चोळानां सपदि जयोद्यतस्य यस्य प्रश्श्योतन्मदगजसे[15]तुरुद्धनीरा सस्पर्श परिहरति स्म रनराशेः ॥ चोळकेरळपाण्ड्यानाम् यो भूत्तत्र महर्द्धये पल्लवानीकनीहारतुहिनेतरदीधितिः ॥ उत्साहमभुमन्त्रशक्तिसहिते यस्मिन्समन्ता दिशो जिता भूमिपतीन्विसृज्य महितानाराद्धय (ध्य) देवद्दिजान् वातापीनगरीम्पविश्य नगरीमेकामि चन्नीरधिनीलनीरपरिखां [16]सत्याश्रये शासति ॥ त्रिंशत्सु त्रिसहस्रेषु भारतादाहवादितः सताब्दशतयुक्तेषु शतेष्वब्देषु पञ्चसु ॥] पचाशत्सु कलौ . काले षट्स पञ्चशतासु च समासु समतीतासु शकानामपि भूभुजाम् ॥ तस्याम्बुधित्रयनिवारितशासनस्य [17]सत्याश्रयस्य परमानवता प्रसादं शैलचिनेन्द्रभवनम्भवनम्नहिम्नानिापितम्मतिमता रविकीत्तिनेदम् ॥ प्रशस्तेर्वृसतेश्चास्या (स्या) जिनस्य त्रिजगद्गुरोx कर्ता का
. Between durava' and 'timina' the original hasta. I mitaya', engraved by inistake and then partially erased.
+ This second 'stia redundant and unmeaning
This lutter.-sa'.- is omitted altogether in the original.

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SANSKRIT AND OLD CANARESE INSCRIPTIONS.
71
रयिता चापि रविकीतिर कृती स्वयम् ॥ येनायोजितवेश्म स्थिरमर्त्यविधी विवेकिना जिनवेश स विजयतां रविकीर्तिर कविता[18]श्रितकालिदासभाराविकीतिः [1]
ರ್ಮೂ ಶಿ(?)ವಳ್ಳಿಭೆ(?3)?)ಕವಾಡೆಪರ್ವನೂಸ್ಥ೯ಪೂರ್ವ ಆಸೆಹೆಗಣ್ಣವಗ್ರಾಮ(ಮಾ) ಇತಿ ಅನ್ಯ ಭುಕ್ತಿ. (೬) [1] ಗಿರಿ(ಕೇ)ಸ್ತವಾತ್ಸುಮಾಭಿಗತ(ತಂ) ಭೀಮೂವಾರಿರ್ಯಾವ(ವತಿ) ಮಹಾಪಥಾನಪುರಸ್ಯ Losto evd, 33:(s.ə) og tag: [II] [19][ $?]3(?)atos [ll] Translation.
His son was Pulike si, who, even though he Victorious is the holy one, Jinêndra; the had attained the lustre of the moon, and though whole world is as it were an island in the centre he was the favourite of the goddess of fortune, of the sea which is the knowledge of him, who aspired to become the bridegroom of the bride was born from . .... .
which was the city of Vât apipuri. Even And after that, victorious for a long time is now no kings upon the earth can imitate his the mighty ocean which is the Chalukya practice of the three pursuits of lifet; and the family, a thorough acquaintance with (the great- earth became radiant in being endowed by him, ness of) which is not to be attained; being the who performed horse-sacrifices, with the purifiornament of the diadem of the earth, it is the catory ablutions that are performed after sacriorigin of jewels of men.
fices. And victorious for a very long time is Sat- His son was Kirttivarma, the night of yâsraya*, who conforms to the truth even death to the Naļas and the Mauryas and the though it is not ordained by precept, bestowing Kadambas; though he withheld his thoughts charity and honour upon the brave and the from the wives of other men, yet his mind was learned at the same time and at the same place. attracted by the goddess of the fortunes of his
Many members of that race, desirous of con- enemies. Straightway the mighty Kadamba-tree quest, whose title of "favourite of the world' which was the confederacy of the Kadambas, enjoyed for a long time the condition of being a was broken to pieces by him, the mighty one, a title the meaning of which was obvious and very choice elephant of a king, who had acquired suitable, having passed away:
the goddess of victory by his prowess in war. There was the descendant of the Chalukyas, When he had concentrated his desires on the the famous king Jayasinha vallabha, who, dominion of power and dignity of the lord of with his bravery, won for himself the goddess of the gods - fortune, as if it were through the fickleness that His younger brother Mangalisa, whose is known to exist in her, in warfare in which horses were picketed on the shores of the oceans the bewildered horses and foot-soldiers and of the east and the wost, and who covered all the elephants were felled by the blows of many points of the compass with a canopy through the hundreds of weapons, and in which there flashed dust of his armies, became king. Having with thousands of the rays of the swords of dancing hundreds of scintillating torches, which were and fear-inspiring headless trunks.
swords, dispelled the darkness, which was the His son was he who bore the name of Raņa- race of the Matangas, in the bridal pavilion råga, of god-like dignity, the sole lord of the of the field of battle he obtained as his wife the world; verily, through the excellence of his lovely woman who was the goddess of the forbody, mankind recognized, even while he was tunes of the Katach charis T And again, asleep, that he was of more than human essence. when he wished qnickly to capture the island of
$ In the original 'ja' was at first written, then the 3 The trivarga' or three pursuits of We are dhar. Was ers.sed and inserted above the line and 'v' below it. ma', religion or virtue, kdma', pleasure, and artha',
The characters here are of the sono original type as wealth or that which is useful. Another 'trivarga' is the those of the rest of the inscription ; but they are larger and three conditions of a king or kingdom, viz., progress, renot so neat; in fact, they are fully developed Old Oanarese maining stationary, and decline. letters, as if this portion was added later. Accordingly, Indra.
l i.e., when he died'. I have here transcribed in the Oanarose characters.
The second letter of this word is distinctly' ta' in the Palik A1 II, first mentioned under his proper name original. Bat most probably Kalach churi, by poetic in line 7 of the text,--the reigning monarch at the time of license for Kalachuri', is intended, ta' and 'la' in this this inscription.
inscription being not very dissimilar in form, so that the It is therefore to be inferred that it was Palikest I. who engraver, if engraving from a copy, may perhaps have writ. first made V Atspipart the capital of his family, pro- ten 'fa' by mistake for 'la'. Or, perhaps, Kafachchuri bably acquiring it by conquest from some other dynasty. may be a second form of the original name. In the Yewler

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THE INDIAN ANTIQUARY.
[MARCH, 1876.
Revatidvipa*, straightway his mighty army, in the very sight of those that looked on, a fortress which abounded in splendid banners, and which in the middle of the sea. Even those, who, having had beset the ramparts, -being reflected in the drunk the water of the Ganga and having abanwater of the ocean, -was as if it were the army doned the seven sins, had already acquired prosof Varuna, that had come at his command. When perity, were always eager in drinking the nectar his elder brother's son, named Pulike si, of of close attendance upon him, being attracted by dignity like that of Nahusha, was desired by the his dignity. In the countries of the Konkaņa, goddess of fortunet, and had his actions and his the watery stores of the pools which were the determination and his intelligence perverted by Mauryas were quickly, ejected by the great the knowledge that his uncle was enviously dis- wave which was Chandadan da, who acted posed towards him,--he, Maúgalis a, whose at his command. When he, who resembled the advantage of power was completely destroyed destroyer of citiestt, was besieging that city, by the use of the faculties of counsel and energy which was the goddess of the fortunes of the that were accumulated by himt, lost his mighty western ocean, with hundreds of ships that had kingdom and his life in the attempt to secure the resemblance of elephants mad with passion, the sovereignty for his own son.
the sky, which was as blue as a newly opened lotus The whole world, which then, in this inter- and which was covered with masses of cloudsti, ruption of the succession, was enveloped by the became like the ocean, and the ocean was like darkness of enemies, was lit up by the masses the sky. Being subdued by his prowess, the of the lustre of his unendurable splendour; L atas and the Mala vas and the Gurjaras otherwise, when was it that the dawn (again) became, as it were, worthy people, behaving like bespread the sky, which was as black as a swarm chieftains brought under subjection by punishof bees, by reason of the thunderclouds which ment. Envious because his troops of mighty had the glancing lightning for their banners, and elephants were slain in war, Harsha, --whose the edges of which were bruised (by striking lotuses, which were his feet, were covered with against each other) in the rushing wind? And the rays of the jewels of the chiefs that were when, having obtained an opportunity, G 0. nourished by his immeasurable power, was vinda, who bore the title of Appâyika, caused by him to have his joy melted away by came to conquer the earth with his troops of fear. While he was governing the earth with elephants, then at the hands of the armies of his great armies, the Rêvå, which is near to the him, who was straightway assisted even by the venerable (mountain of) Vindhya and which is western (ocean), the warrior, who was the ocean beauteous with its varied sandy stretches, shone of the north, acquired in war a knowledge of the more by virtue of its own glory, though it the emotion of fear, the reward which he there was deserted by its elephants from envy of the obtained. When he was laying siege to Vana- mountains in the matter of their size. Being vâsi, girt about by the river Hamsa nadi almost equal to Sakra$8 by the three constituents which disports itself in the theatre which is the of kingly power that were properly acquired by high waves of the Varad&, and surpassing him, and by his own virtues which were his with its prosperity the city of the gods--the high lineage and others, he acquired the sovefortress which was on the dry land, having the reignty of the three countries called Mahasurface of the earth all round it covered by the râshtraka, which contain ninety-nine thou. greatocean which was his army, became as it were, sand villages, The Kalingas and the KÔ sa
inscription given in Sir W. Elliot's Essay on Hindu Inscriptions, Mangalia is described as " seizing upon the princes of the earth, and ravishing the power of the Kalachuris like a thunder-bolt".
An unknown locality. But Raivata is a patronymic of Kakudmi, the ruler of Anarta, a country in the peninsula of Gujarat the capital of which was Dvbraka or Kukasth:11. [Revati is also a name of Mount Girner, in K&. thiAwM, and perhaps Révatidvipa is the peninsula.-Ed.).
+ i.e., 'was preferred by the people to Mangalia and his son'.
I Pulikesi. & The Govinda here referred to was in all probability a Rashtrakůta monarch. The Rashtrakutag were famous for the possession of elephants; thus in the Yewür inscrip.
tion reference is made to force of five hundred elephants belonging to Krishnaraja destroyed by Jayasinhavallabha. || Pulikeál.
The meaning would seem to be that Govinda was the lord of the northern ocean, and that Puliket in opposing and defeating him was helped by allies dwelling on the west coast.
The Varad, modern WardA, flows close under the walls of the present town of Banawle; and Hans Anadi is probably the old name of a tributary stream of some size that flows into it about seven miles higher up.
it Siva, or Indra. 11 Compared to the ships on the ocean. 55 Indra.

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la s,-who by possessing the good qualities of householders, had become eminent in the three pursuits of life, and who had effected the humbling of the pride of other kings,-manifested signs of fear at (the appearance of) his army. Being reduced by him, the fortress of Pishtapura became not difficult of access; the actions of this hero were the most difficult of all things that are difficult of attainment. The water which was stirred up by him, having its interstices filled by his dense troops of elephants and being coloured with the blood of the men who were slain in his many battles, was like the sky, which has the hues of evening much intensified by the sun among the clouds. With his armies, which were darkened by the spotless chowris that were waved over them and hundreds of banners and umbrellas, and which annoyed his enemies who were inflated with valour and energy, and which consisted of the six constituents of hereditary followers, &c., he caused the leader of the Pallavas, who aimed at the eminence of his own power, to hide his prowess behind the ramparts of the city of K â ñchipur, which was concealed under the dust of his army. When he prepared himself speedily for the conquest of the Chôl as, the (river) K âvêri, which abounds in the rolling eyes of the carp, abandoned its contact with the ocean, having (the onward flow of) its waters obstructed by the bridge formed by his elephants from whom rut was flowing. There he caused the great prosperity of the Cholas and the Kêrala s and the Pandyas, but became a very sun to (melt) the hoar-frost which was the army of the Pallavas.
SANSKRIT AND OLD CANARESE INSCRIPTIONS.
While he, Satya éra y a, possessed of energy and regal power and good counsel, having conquered the neighbouring countries, and having dismissed with honour the (subjugated) kings, and having propitiated the gods and the Brâhmans, and having entered the city of Vâ tâpînagari, was governing the whole world, which is girt about by a moat which is the dark-blue water of the dancing ocean, as if it were one
city,-three thousand seven hundred and thirty years having elapsed since the war of the Bharatas, and (three thousand) five hundred and fifty years having elapsed in the Kali age, and five hundred and six years of the Saka kings having elapsed, this stone-temple of Jinêndra, the abode of glory, was constructed by the order of the learned Ravik irtti, who had acquired the greatest favour of that same S a tyâéraya whose commands were restricted only by the three oceans. The accomplished Ravikîrtti himself is the composer of this eulogy and the person who caused to be built this abode of Jina, the father of the three worlds. Victorious be Ravikîrtti, who has attained the fame of K â lidâsa and of B hâravi by his poetry, and by whom, possessed of discrimination in respect to that which is useful in life, the firm abode of Jina has had a dwelling-place allotted to it.
The hamlet of Mûśrivalli, and the town of Bheltikavada, and the village of Parvanûr, and the village of Gangavûr, and (the village of) Pâligere, and the village of Gandavagrama,such is possession of this (god). To the south of the slope of the mountain, as far as Bhîmûvâri extends, there is the boundary of the city of Mahapathântapura, on the north and on the south. (This is) the termination.
No. XIV.
Transcription.
This is from Plate No. 32 of Mr. Hope's collection. The original is a stone-tablet at Hampi or Vijayanagara on the Tungabhadrâ in the Ballari District. The characters are Canarese, differing from the modern forms only very slightly, and chiefly in the absence of marks to denote the long 'e' and 'o'. Down to line 26 the language is Sanskrit; from line 27 to the end it is Canarese. There are no emblems
at the top of the tablet.
The inscription is one of the Vijayanagara dynasty, of the time of Krishnaraya, and records the grant of the village Singênâyakanahalli to the god Virupakshadêva, in the year of the Salivahanasaka 1431¶¶ (A.D. 1509-10), the Sukla samvatsara.
[1 ]ಕಾಂಚೇಶ್ರೀಶೈಲಕೋಣಾಚಲಕನಕಸಭಾವೆಂಕಟಾದ್ರಿ ಪ್ರಮುಖ್ಯಾರ್ವಾವರ್ತ್ಯ Spela (1) ಭೂಯಸೇ
Beaute
ದೇವಸ್ಥಾನೇರು
cou:
73
[1]
i.e., who was the king of the whole of the country bounded by the eastern, the western, and the southern
oceans'.
ಸ[2ರ್]ತನುತ 33 FS ಕನಕತುಲಾ
TT According to the original, "the year of the Salivahanasaka one thousand four hundred and thirty having expired".

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THE INDIAN ANTIQUARY.
[MARCB, 1876,
ಪೂ[ 3 ]ರುಪಾದೀನಿ ನಾನಾದಾನಾನೈವೋಪದಾನೈರಪಿ ಸಮಮಖಿಲೈರಾಗಮೋಕ್ತಾನಿ ' ಶಾನಿ | ಗೋರಕತಪತಿ[4]ಪರ್ಶ್ಚಿನದಂಡ, ಶೇಷಭುಜ: ಕ್ಷಿತಿರಕ್ಷಣಪೌಂಡ: | ಭಾವಪೆಗೆ ತರುವ ರಾಯರ ಗಂಡ:(ಡ)
ಸ್ತೋದಕ [ 5 ]ರ್ದ ದ ಯೋ ರಣಚಂಡ:(ಡ:) || ರಾಜಾಧಿರಾಜ ಇತ್ಯಕ್ಕೊ ಟೋ ರಾಜಪರಮೇಶ್ವರ: | ಮೂಯುರಾಯ[ 6 ] ಸಂಗ್ನ (ಡ ಪರರಾಯಭಯಂಕರ: | ಹಿಂದುರಾಯಸುರಾಹೋ ದುಷ್ಟಶಾರ್ದೂಲಮರ್ದನಃ | ರಾ[ 7 ]ಚೌಘಗಂಣ್ಣೆ (ಡಭೇರುಂಗ್ಟಡ) ಇತ್ಯಾದಿಬಿರುದಾನ್ಸಿತ: || ಆಲೋಕಯ ಮಹಾರಾಜ ಜಯ ಜೀವೇತಿ ವಾ[ 8 ]ದಿಲ್ಲಿ: | ಅಂಗವಂಸಕಆಂಗಾದ್‌:(4) ರಾಜಛಿ: ಸೇವ್ಯತೇ ಚ ಯ; ಸುದರ್ಯ್ಯಸ್ಸುಧೀಭಿ [9]ವಿಜಯನಗರ ರತ್ನಸಿಂಹಾಸನಸ್ಥ: ಕ್ಯಾಮಲಾನ್ ಕೃಷ್ಣರಾಯಕ್ಷಿ ತಿಪತಿರಧರೀಕೃತ್ಯ ನೀಶ್ಯಾ ನೃ[10]ಗಾದೀನ್ | ಆ ಪೂರ್ವಾಗ್ರೆರಥಾಸ್ತಕ್ಷಶಿಧರಕಟಕಾದಾ ಹೇಮಾಚಲಾಂತಾ ದಾ ಸೇತೋರರ್ದ್ಧೆ(೯)[11]ರ್g(ರ್ತೃ)ಶ್ರಿಯಮಿಹ ಬಹಲೀಕೃತ್ಯ ಕೀರ್ಳ್ಯಾ ಸಮಿಂಧೆ || ಇಚ# ಕಿಲ ಜಗತಿ ನಿಖಿಲೇ ಕವಿಕುಲಾಭಿನಂ[12]ದ್ಯಮಾನೌದಾರ್ಯ ಧೈರ್ಯ್ಯಸೌರ್ಯಾದಿಜನಿತಯಶ:ಪರಕರ್ಪೂರಪೂರಿತಬ್ಬ(ಬು)ಹ್ಮಾಂಡ (ಡ)[13]ಕರಂಡೇನ ಸಮರಚಂಡನ ವಿಹಸಿತಕೃಸನಳನಹುವನಾಭಾಗದುಂ ಧುಂಧುಮಾರಮಾಂಧಾತೃಭರತಭ[14]ಗೀರಥದಶರಥರಾಮಾದಿಚರಿತೆನ ಕೃತಭೂಸುರಶ್ರಾಣೇನ ಪರಿಭೂತಸುರತ್ರಾಣೆನ ಗಜಗಜಕೂಟ[15]ಾಕಲೇನ ವಿದಿತನಾನಾಕಿನ ವದನವಿಜಿಶಾಂಭೋಜೆನ ಭೋಜೆನಾಪರೇಣ ಕಾವ್ಯನಾರ(ನಾಟಕಾ ಲಂಕಾರಮರ್ಮ್ಮ[16]ಜೈನ ಧರ್ಮ್ಮಜ್ಞನ ಪತಿವರ್ದಪ್ರವರ್ತ್ತಿಶಕನಕ ವಸಂತಮಹೋತ್ರ []ನಸವೇನ ಕೈಕಾರ್ಸ್ಟ್, (ರ್ಕೈ ತವಿಪ್ಪು(ಪ್ರ)ನಾರ್ಥ್ (೯][17]ನ ಸಾರ್ಥ್(ರ್ತೈ)ನ ನಿಖಿಲನೃಪತಿಮರ್ಥ್ಯ (ರ್ದ್ಧನೈನ ಧನ ನಾಗಾಂಬಿಕಾನರಸನಸನಂದನೇನ ನಿ[18] ಬಿಲಹದಯಾನಂದನೇನ ಸಮರಮುಖವಿಜಯೇನ ವಿಜಯೇನ ದಿಶಾಂ ವಿಜಯ[19]ನಗರ ಸಿಂಹಾಸನಾರುಹ್ಯ ಶಾಸತಾ ಸಕಲಂ ಭುವಂ ಭುಜವಿಜಿತಸಾಂಪಾಯೆ?[20]ಣ ಕೃಷ್ಣ. ದೇವಮಹಾರಾಯಣ ಭುವನಭರಣಸಂವರ್ಧನಾಯ ಶ್ರೀವಿರೂಪ[21]ಕ್ಷಾಛರ್ಧನಾಯ ವಿಶೀರ್ಷ್ಟ(೯)ವಿನತಜನಹೇಮಕೂಟಾಯ .ಹೇಮಕೂಟಾಯತ[22]ನಕಾಲಿನೇ ತೂಲಿನೇ ಮಧುರಮಲಘಾಟಾದಿಹೃದ್ಯಾಯ ನೈವೇದ್ಯಾಯ ಸಿಂಗೇನಾಯಕ[23]ನಹಳ್ಳಿ ತಿವಿಖ್ಯಾತನಾಮಾ ಚತುಸ್ಸಿಮಾಭಿರಾಮೋ ಗ್ರಾಮೋ ದತ್ತೊ ವಿ ಪಕಾರಿಣಾ [24]ರವಿತನಯಾನುಕಾಣಾ ರಂಗೃಹಮಂಡ್ಯ(ಡ) ಪೋ ಪಿ ವಿರಚಿತವ ದೇವಸ್ಯ ಶೇನೈವ ಪ್ರಕಟಿತ[25]ನರಜನುವಾ ಪು(ಪ)ಸನದ(ರ)ನುವಾ || ತದಿದಮವನೀವ ನೀಪಕವಿನುತಧರಾ ದಸ್ಯ [26]ಕೃಷ್ಣರಾಯಸ್ಯ ಶಾಸನಮತಿಬಲಭಾಸನತರುಕರದಾನಸ್ಯ ಸಾಪದಾನಸ್ಯ || [27]ಸ್ಪಸ್ವಿ ಶ್ರೀವಿಜಯಾಭ್ಯುದಯಶಾಲಿವಾಹನಶಕವರ್ಷ ೧೪೩೦ ಸಂದು [28]ಮೇಲೆ ನಡವ ಶುಕ್ಲ ಸಂವತ್ಸರದ ಮಾಘ ಶು ೧೪ಲು ಶೀಮನ್ಮಹಾರಾಜಾ[29]ಧಿರಜರಾಜಪರಮೇಶ್ಚರಶಿವೀರಪತಾಸಶ್ರೀವೀರಕೃಷ್ಣರಾಯಮಹಾ[30]ರಾಯರು ಪಟ್ಟಾಭಿಷೇಕೋತ್ಸವಪುಣ್ಯಕಾಲದಲು ಶ್ರೀ ವಿರೂಪಾ[31]ಕ್ಷ ದೇವರ ಅಮ್ಮ ತಪಡಿನ(ನೈfor ನಣ)
ವೇದ್ಯಕ್ಕೆ ಸಿಂಗ್ }ನಾಯಕನಹಳ್ಳಿಯನೂ ಸ[32]ಮ. ರ್ಪಿಸಿ ದೇವರ ಸಂಮುಖದ ಮಹಾರಂಗಮಂಟಪವನೂ ಆಮುಂದ[33]ಣ ಗೋಪುರವನ್ನೂ ಕಟ್ಟಿಸಿ ಆಮುಂದಣಿ ಹಿರಿಯ ಗೋಪರವನ [34]ಜೀರ್ನ್ದ (ರ್m ದ್ದಾರವನ್ನೂ ಮಾಡಿಸಿ ಶ್ರೀವಿರೂಪಾಕ್ಷ ದೇವರಿಗೆ ನನ[35]ರತ್ನಖಚಿತವಾದ ಸುವರ್u(೯)ಕಮಲವನೂ ನಾಗಾಭರಣವನೂ [36]ಸಮರ್ಪಿಸಿದರು ದೇವರ ನೈವೇದ್ಯ(ದಾ for "ಆ)ರೋನ(ಪುಣೆ ಮಾಡುವದರೆ(ಕೆ) ಸಮ[37]ಟರ್ಮಿ ಸಿದ ಚಿಂನದ ಹರಿವಾಣ ೧ ಆರತೀಹರಿಗೆ ೨ ಬೆಳೆಯ [38] ಆರತಿ ೨೪ ಇರನೂ ಸಮರ್ಪಿಸಿದರು || ಯಾ ಧರ್ಮಕ [39]ತಪ್ಪಿದವರುಗಳು ಗೋಹತ್ಯಾಬ್ರಹ್ಮಹತ್ಯಾದಿಮಹಾ[40]ಪಾತಕಗಳ ಮಾಡಿದ ಪಾಪಕ್ಕೆ ಹೋ(ಹೊಂದಲುಳ(ಇವರು €[ 1 ]"
• These three words are Canarese.
t A mark of punctuation,-1,-is unnecessarily placed in the original between the letters 80 and on.
I This passage is an instance of Gadya or ornate alliterative prose.

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SANSKRIT AND OLD CANARESE INSCRIPTIONS.
Translation. Again and again, for the sake of supreme happiness, at Kanchi and Srisaila and Sôņâchala and Kanakasabh and Venkatadri and all other shrines and sacred places of pilgrimage, heç performed according to due rite those any charities, commencing with gold weighed out against men, which, together with all propitiatory offerings, are prescribed by tradition. He punished the angry hostile kings ; his arms were like (the coils of) the serpent Sesha||; he was earnest in protecting the earth; he was the punisher of kings who broke their promises; he satisfied those who begged of him; he was fierce in war. Being called the supreme king of kings, and being invested with the titles that commence with The supreme lord of kings; the punisher of the Marura yass; he who is ter- rible to other kings; he who is a very Sultan among Hindu kings; he who destroys the tigers that are wicked people; he who is a very Gan. dabhêrunda to the assemblage of' (elephants which are) the kings',-he is served by the kings of Anga and Va nga and Kalinga and other countries, who say "Look upon us, O great king; be victorious and live long!" He, king Krishna râ ya, -seated on a jewelled throne at the city of Vijayanayagara, and possessed of generosity, that was worthy to be praised by the learned, and ever surpassing in the art of government Nriga and other kings, baving increased abundantly the possessions of both poor and rich men, shone radiantly with fame from the mountain of the east to the slopes of the mountain of the setting sun, and from the golden mountain to the Bridge (of Râma).
By the great king Krishnad ê ya, -who, over the whole of this world, had filled the bas
$ I have two long copper-plate inscriptions of the Vijayanagan dynasty,one of Tarih arall, dated Saks 1301 (A.D. 1379-80), and one of Krishnaraya, dated Saka 1434 (A.D. 1519-3), -and another of the same kind, of Krishnaraya, dated Saka 1444 (A.D. 1522-3), is to be found in No. 6 of the photographs of copper plate inscriptions at the end of Major Dixon's collection, and another, also of Krishnarfys, dated Saka 1449 (A.D. 1527-8), is given at pp. 89 et seqq. of Vol. III of the Asiatic Researches. The language of these is so similar, that they seem to have been taken from some handbook for the ready composition of inscriptions. The first six stanzas of the present inscription are drawn from the same source; hence the abruptness with which it opens, and the use in the original of the relative pronoun without an antecedent.
Il The thousand-headed serpent, the emblem of eternity, which forms the couch and canopy on and under which Vishnu sleeps during the intervals of creation.
Soo Vol. IV, p. 332, note I. In line 8. of No. I. of
ket, which is the mundane egg, with the camphor of his fame, which was produced by his pride and generosity and firmness and bravery and other qualities, which were worthy to be applauded by poets; who was impetuons in war;' who put to scorn the achievements of Nala and Nahusha and Nabhaga and Dhundhumâra and Mândhâtâ and Bharata and Bhagiratha and Dasaratha and Rama and other kings; who effected the protection of Brahmaņs; who subdued Sultâns; who caused the fever of the elephants of (the king) Gaja pati; who had learned many accomplishments; who surpassed the Lotusbornt in power of speech; who was a second Bhôjat; who was deeply versed in the drama and poetry and rhetoric; who was acquainted with religions who every year celebrated the sacrifice of the lord of the great festival of the golden season of spring; who conferred contentment upon Brahmaņs and merchants; who was opulent; who was the highest of all kings; who was fortunate ; who was the son of Nîgâmbika and king Narasa ; who gladdened all hearts; who was victorious in the van of battle; and who, by conquest of the regions, had ascended the throne at the city of Vijayanagara, and, having put down warfare by (the strength of) his arm, was governing the whole earth, -the village that has the celebrated name of Singên â ya kanaha!!il, and which was pleasing with its four boundaries, was granted, for the purposes of the oblation that is to be made with pitcherfuls of the fruit of the Madhura and other ingredients, to (the god) who has the name of Sri-Virupaksha I, who is diligent in supporting the world, who has golden pinnacles bestowed by people who bow down before him, whose abode is on the altars of Hêmakata, and who is armed with the pikett; and by that this series we have the phrase 'Maurdyasthana', which I then translated, doubtfully, by' he who his three royal balls of sadience'. I am now inclined rather to take the expression as equivalent to Morurdyasthapan Acharya', 'the es. tablisher of the Můru kings'.
• The modern 'Adam's Bridge'.
t Brahma, who was born in the lotus that grew from the navel of Vishnu.
I A sovereign of Malwl, who flourished, it is considered, about the end of the tenth or the beginning of the eleventh century, and was a great patron of learning.
$ Kimadeva. || 6.e., 'the hamlet of Singendyaks'.
T Sive, who has an irregular number of eyes', the third eye being in his forehead.
The golden-peaked', one of the ranges of mountaing dividing the known continent into uine plains, and supposed to be situated north of the Him Alayas.
tt The usual weapon and emblem of Sivi.
the being in his
l of creand under
hote I.

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THE INDIAN ANTIQUARY.
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same king, -who conferred benefits by means of his wealth; who imitated the conduct of the sont of the sun; and who, (though) manifestly of human birth, was verily like him whose bow is formed of flowers,-the assembly-hall of that same god was constructed. This is the samo charter of Krishṇara ya, whose charities (ncting like rain) produce the tree which is a most potent charter, who is of approved conduct, and for whom the earth is the famous bearer of Nipaka-trees.
Hail! The year of the glorious and victorious and prosperous Salivahanaśaka 1430 having expired, on the fourteenth day of the bright fortnight of the month) Magha of the Sukla samvatsara, which was then current, the great king, the brave and puissant Sri.Vira- krishnar â y a, the glorious supreme king of great kings, the supreme lord of kings, at the
holy time of the festival of his installation on the thrones, bestowed the hamlet - Singînayakanahalli for the purposes of the oblation called Amritapadi of the god Sri-Virupakshadôva, and caused to be built a great hall of assembly with a Gôpurall in front of it before the god, and caused to be repaired the older Gópura which stood in front of that one, and bestowed upon the god Sri-Virupakshadeva a golden lotus, inlaid with jewels of nine kinds, and an ornament called Nágábharana. And he gave, for the offering of the oblation of the god, one golden dish and two (golden) drums to be used in the ceremony of the Arati®, and twentyfour silver lamps to be used for the Arati.
Those who transgress against this act of religion, fall into the sin of the slaughter of a cow, or the murder of a Brahman, or the other great crimes !
THE DHÂRÅSINVÅ ROCK TEMPLES.
BY THE EDITOR. The town of Dharasinva, 140 miles E. by never been finished: the end ones are about S. of Puņâ and 12 miles north of Tulja par, 6'8" wide each, and the extreme length of the stands on the brow of the ghits that separate one is 16 5', and of the other 19 7". The the Solapar Zilla from Haidarâbâd, and which central room appears to have been meant for form the watershed between the basins of the a shrine, but the dividing walls have been Sena on the west, and the Terņâ, a large feeder broken down. of the Manjirâ, on the east. It is fully 2,000 On a level eight or ten feet higher we come feet above the sea-level, and is the chief town to the great Lena of the group. Unfortunately, of the tâlukå of the same name. To the north- being cut in a reddish, loose, trap rock which east of this town, in a ravine facing the west, is bas split down from above, the whole front, a group of caves known as Dabar Lena or Torla with the exception of a small fragment, has Lena, of some interest, though but very little fallen down and now chokes up the entrance. known, and probably never before described Roughly speaking, the excavated area of this
There are six or seven of them, -four on the cave and its surrounding cells measures 105 porth side of the ravine, and three opposite to feet in width by 115 in depth. It had in front them facing the north-east. Beginning at the a verandah nearly 80 feet in length by 10 feet last to the west, on the north side of the gorge wide, but all the pillars in front of it have we shall take them in order.
fallen under the mass of rock from above, The first cave is evidently only sabsidiary to and only the pilaster at the east end rethe next one, and does not seem ever to have mains : it had probably originally eight square been finished. It consists of a verandah 26 pillars with massive bracket capitals. On the feet long by 7 wide, with two pillars in front lower members of the bracket capital of the pilaseach about 2' 10' square. Three doors pierce ter that still remains there is a good deal of leaf the back wall, and lead into what seem to have and roll ornamentation; the neck has twentybeen intended for three apartments which have four shallow flutes 6 inches in length and 1} 1 Karna, who was celebrated for his generosity.
. Aratin-the ceremony of waving lamps before an Whether the aniversary day is intended, or whether
idol. This is usually hereditary privilege, and frequent this was the actual day of the coronation of king Krishna | and violent disputes occur from time to time as to who riya, is not clear.
is entitled to perform the ceremony. L'Gépura',--the ornamented gateway of a temple. An ornament fashioned like a cobra capella
Latitude 18° 11' N., longitude 76° 6°E.

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THE DHÅRÅSINVA ROCK TEMPLES.
77
wide, with a small half-flower at each end, and a The shrine measures 19 3' wide by fully 15' row of beading above and below. Under this is deep, and 13' high, and is occupied by a large the usual belt of rich floral sculpture, ---of a line black image seated on a siñhasana with a pasof leaves, a second of arabesques, and a third sage five feet wide all round it. This image has of festooned garlands,-the three rows being also been carefully repaired with plaster and divided from one another by lines of small beads. paint. It is exactly of the sort found in the This style is found also at Badami, Ajanta, Au- larger VibAra caves at Ajantâ arid Aurangabad, rangabad, and other places. The central pillars in and in one of those at Násik. The seat or throne this verandah were doubtless also richly carved. is about 4 feet high and 6' 10" wide, supported
From the verandah five doors entered the at the corners by lions, and with antelopes or great hall: of these all have disappeared in the deer facing a wheel in the centre turned edgeruin except one at each end, and the jamb of a ways to the seat: this wheel, however, has been third : the central and largest door was pro- entirely broken away in this instance, but as it bably the only one with any sculpture upon it. occurs in the next two caves there can be The hall, now about three feet deep in mud no doubt that it once occupied the same posiand cowdang, is not quite square, but measures tion here. Over the front of the seat hangs through the centre about 82 feet across by what is intended for the border of a rich cloth. 79 3'' deep, and is about 10 21 high in the The image sits with the legs turned up in front middle, but 124 feet in the black aisle, the roof of the body, and the hands laid over them with being supported by thirty-two columns, arranged the open palm turned upward : there is a large in two concentric squares. The inner square cushion behind his back, from behind which of twelve columns--all octagonal, with square again issues the conventional griffin or makara's bases-measures very nearly 23 feet each way head. At each end of the asant and overlooking inside. The outer twenty columns enclose a these figures stands a chauri-bearer with richly square measuring 55' 2" wide in front, and jewelled headdress and necklaces, and above 59 2' at the back, by 53' 4" deep, the pillars each a fat cherub. All this, and the whole arbeing all square with bracket capitals and carved rangements of the temple, answer exactly to necks, except four in front of the shrine which the description of a Bauddha Vihara. The are round and with circular capitals. The image and attendant figures have been plastered spacing on the sides of this square, too, is un. and painted by Jains: it measures about 6 feet equal, -four pillars on each face, ranging with from knee to knee, 4 2" across the shoulders, those in the inner square, are about 6 feet 3.6' from the palm of the hand to the chin; the apart, while those at the corners are 13 feet face is about 25" from ear to ear over the each from the next in the line. The front aisle eyes, and 1'5'' in length to the hair, which is in is not flat-roofed like the rest of the cave, but curled folds with a topknot, and the ears are slopes upon each side to a ridge 5' 9' above the 7'' in length. But the body is-now at leastlevel of the roof.
represented without the robe which can almost On each side of the great hall are eight cells always be traced on Bauddha figures,-though each about 84 feet square, and at the back are this might have been obliterated by the black six more and the shrine. In the cell in the composition with which it has been covered, as north-west corner is a small hole in the floor, it has probably altered the character and exwhich is constantly filled with water. The pression of the features,-but behind the head, second to the left of the shrine contains a small instead of the nimbus, is a seven-hooded cobra image which is worshipped as Hari Narayan, with little crowns on each hood, all carefully and that next the shrine contains a black stand- painted to represent the natural colour of skin ing image of a nude Jina 6' 1" high, in a recess, and spots. If this and the nudity of the figure with a triple plaster chattri above his head. are original,-then how came the Digambaras The recess and figure bave all been carefully to imitate so closely the details of Bauddha done up, some ten years or so ago, with plaster
images? and paint (or pitch); and, without injuring it, At a cistern, to which there was once access it was impossible to say whether it belonged by a door in the west end of the verandah, now originally to the cave or not.
I built up, and with a brick and lime basin in

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THE INDIAN ANTIQUARY.
[MARCH, 1876.
front of the blocked-up door, are three loose From the west side of the water-cisterna sculptured stones, apparently of great age. The passage enters the rock and, ascending, passes largest is a standing figure of a nade Jina with along above the front aisle of the cave; and & serpent twisting up behind him, its seven hoods another seems to have entered high up in the projecting behind his head. The second, west gable end of the front aislo, and to have a short square pillar of very compact-grained turned round and passed along above the front stone, has & standing nude Jina on each face wall. What the object of these passages was I with a rude representation of triple chattris cannot conjecture, but by weakening the rock, over their heads, and a couple of flowers they probably were the principal cause of its or stars on the breast-bone. The third, a splitting along the line of the first, and falling small slab of the same stone as the last, bears down. a seated Jina with canopy, a worshipping The second large cave is a little to the east of figure at each knee, and four in front of the this, and, like it, faces the south. It is smaller, seat, engaged apparently in music and worship, however, and, though in fair preservation, has but rather time-worn. These and some other been so long pccupied, and is so cut up by stone figures all seem to support the idea that this has and mud walls that it is not easily examined. for long, if not originally, been a Jaina temple. It is about 59 feet square and 11 feet 3 inches
The chamber in which these figures now high, the roof being supported by twenty costand is about 17 feet by 12, with two pil- lamns, leaving an open hall of 35 feet square in lars in front, and two openings in the floor the middle surrounded by an aisle. Two of the into a large cistern of water.
columns on each side are round, and somewhat The fragment of the fa-ade of the cave that of the pattern of those at Elephanta, but withis left, shows it to have been elaborately carved out the bracket, and Autings of the capital, and to a height of 7' 44', with the chaitya window with a thinner and less projecting torus. The ornament in the upper course, little imitations capitals are 3' 7" high, and round the neck of of temples with Jinas sitting inside, and other the shaft is a band of floral sculpture and festoons figares between, in the next; under them a a foot in depth. The shafts taper from about line of lattice-work-such as occurs on the bases 2 10! to 27} in diameter, and stand on a of some of the Násik caves,-then some smaller low plinth. The square pillars have also square figures at intervals, and the usual quadrantal capitals very similar to those just described. On projecting member as the lower course.
each side the cave and in the back are four cells, Twenty-seven feet in advance of the cave, each about 84 feet square. The shrine in the and on a considerably lower level than the back is about 18 feet square, and contains a sitfloor, there has been a massive doorway 10 ting Jina of very nearly the same dimensions as or 11 feet wide with carved pediment-cut ap- that in the first cave. An attempt has been made parently out of the rock in situ ; but it is now to cover and restore it with some black comburied up to the lintel in the earth, and could position, but apparently this has been stopped not be excavated without giving trouble to the after an abortive attempt on the face. And here Brahmaņs attending on the modern temple of again we have the attendant figures and the Mahadeva that has been built just in front of snake-hoods, exactly the same as in the other it, and who seem to profit both by Saiva and cave but without the plaater, and with the wheel Śrávak visitors to the place. On the centre in front of the sixhasana almost entire. of the pediment can be traced the almost ob- In the cell to the left, or west, of the shrine literated lineaments of a seated Jina with a is a figure of a sitting Jina on a high throne, nimbus behind the head; on each side has been with figures behind, similar to those already a large Naga-headed figure with hands clasped described, only the place of the cobra-heads is in adoration, and the lower extremities carried supplied by a plain nimbus; the wheel in front out in wavy floral lines to the ends of the of the throne rests on a lotus-flower, the deer lintel; there are also some subordinate figures appear to have been omitted, while the lions almost quite obliterated.
are much damaged. A similar figure is carved on the wall of the Jains I Compare the makarz figure on the old Jain temple at Cave at Bldami.-See Archæol. Report for West. India, 1874, PL. IXXVI, fig. 3.
Pattadkel in Archaol. Rep. 1874, Pl. xlv. fig. 3.

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THE DHÅRÂSINVA ROCK TEMPLES.
In the cell at the east end of the back wall & verandah is 44 feet long by 8 8" wide, and similar figure has been begun but never finished. has had four octagonal pillars with bracket
The verandah in front is 8' 8" wide, and sup- capitals in front. Inside, the cave is about 43} ported by six plain octagonal pillars with bracket feet wide and 38 deep; but the pillars are only capitals, and the cave is entered from it by a roughly blocked out. In the shrine, however, central and four smaller doors. At the east end is a Jina with snake-hoods behind the head. of the verandah & rough excavation has been Cave VII. is well to the south of this, at the made, leaving a large rough square block in the turn of the hill, and is only a verandah, fully centre, perhaps intended for an image. Outside 60 feet long, but quite choked up with earth. is a chamber 18} by 8} feet. The facade of the On the frieze over the front pillars, however, verandah has been ornamented by a line of are several compartments containing scenes that chaitya windows enclosing circular flowers, with seem to identify it as a Vaishṇava rather than fleur de lis finials, and a flying figure at the a Jaina excavation. In one compartment are side of each. The member on which these are a group of cows with milkmaids, one churning, projects, and is supported by elephants' heads and Krishna with his brother. In another is with floral scrolls between.
a person of consequence seated on a low platCave IV,-the third large one (close to this form, with a story-teller in front relating some on the east side) is a hall 28 feet deep by narrative, while a little behind is a rather corfrom 26 to 27 wide, of which the roof has been pulent danseuse making her habiliments fly up supported by four round columns, now all behind her head like the tail of a peacock; an gone except the capitals, which have support- attendant leans on a staff a little further back; ed a sort of square canopy. There is one cell and behind the principal figure are three women on each side near the front of the cave-one and a child. In another an elephant appears of them unfinished; two in the back, but the as the rear figure, whilst two figures on a raised partition between that on the east and the Beat occupy the other extremity, but the seven shrine has been broken through; and the door or eight intermediate figures are too much deof a cell has been commenced on the right cayed to be recognizable. Makaras with floral side. The shrine is about 9 feet 6 inches deep, terminations occupy the intermediate divisions. and the Jina is very much disfigured by the Near the base of a hill to the south of this, crumbling away of the rock and the soot of ages. crowned by a temple of Hátlá Devi-a form of The floor is filled up, I know not how deep, with Bhavani-I found the trace of a cave on the earth and cowdung, and the walls are encrusted east side; but after two days' excavation it with soot. The central door is surrounded by turned out to be a water-cistern. I had been three plain facias, & roll moulding, and a border assured that thirty or forty years ago there was of leaves, while above it is a semicircalar recess a large cave in this hill with cells, and was in such as is also to be seen over the door of one hopes I had found it here. Some of the natives of the chaitya caves at Junnar.
thought it was on the south side, but could not Crossing the head of the ravine, where there point it out when I took them all over that is a small torrent during the rains, and in the part of the hill. course of which there is a water-cistern cut in To the east of this hill and south-west of the rock, we come to the fourth cave, the front Dhåråsinva are the Châmar Lena, excavated in broken away, and the first compartment measur- & low ledge of rock. Of the largest cave, or ing 13' 10" by 9', with the roof slanting up at group-for it is difficult to say which, the front an angle of about 30°. A door in the back leads having all fallen down-only irregular fraginto an inner room 9 feet square, very roughly ments remain. At the west end, and facing east, hewn out; on the right side of it is a cell about is a cell with moulding round the door, at each 7 feet square, while on the left a similar one has side of which there has been a figure with a high been begun but left unfinished.
cap, and on the façade has been a line of figures, Cave VI., at some distance to the south-west of which the right-hand one-Ganesa-only can from the last, is a large unfinished excavation be made out. A little east from this is another nearly filled up to the roof with earth. The cell that has once been at the back of a larger :
That is, reckoning the first-mentioned small one as an appendage of the largest one, which may be called Cave L.

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it has three plain facias round the door, and a grouped together, as at Elora, Mominâbâd, thin partition, now broken through, divides it Karusa, Aihole, and Bådami. from a larger apartment apparently intended for At Någanath, a few hundred yards to the a four-pillar cave, but the two on the west side north-west of this, a fragment of an old cave or are scarcely separated from the walls. Crawl. caves has been so bailt over by a Bhairagi that ing along between the débris of the fallen front it is impossible to make out what it has originand the remaining walls we find two more cells, ally been. Outside stand a snake-stone and a in one of which is a broken linga, and separated bearded figure seated cross-legged with the palms from it by a thick wall is another fragment of of the hands placed together in front of his a four-pillared chamber. All the pillars are breast.-both very old. square with bracket capitals roughly blocked | A little up the river from this, and just above out. At the east end, facing west, is another a pool at the foot of a small waterfall, is the LAcell but without any figure sculptures. The chandar Lena, consisting of two rude cells, and whole frontage is about thirty-five yards. on the opposite bank, a cave nearly filled up,
To the east of this and also facing north is consisting of three chambers one behind the another cave, varying in width from 26 to 31' | other, the first two about 20 feet from end to end 7", and in depth from 25 to 28' 6'',- for none and from 73" to 8' 4" deep, and the innermost of its walls are straight nor at right angles. The measuring 9 1" by 8' 1". It is impossible to front is supported by two octagonal pillars and say what these small plain caves have been-procorresponding pilasters, and the roof inside by bably the dwellings of Jogis of olden times, eight pillars in two rows across, the four at the without much regard to sects. ends of the rows being unfinished square masses, The question of age is still a difficult one with the intermediate pair in the front row of sixteen regard to rock-excavations. As yet almost the sides, and in the back row octagons. The bracket only fixed' date we have found on a Brahmaņical capitals are only about 7" deep, and but rough- cave is that of Mangaliśa on the great cave at ly finished. The door of the shrine has a Badami. On the Dhårásinva caves I could not moulded architrave with pilasters on each side, find any inscription except a trace of a few letters very similar to the doors to the shrines at Ba. on a pilaster of the well at the Narayan Bhau dâmi, or to the fourth cave at Elephanta. The or Torla Lena first described : but of these the shrine measures 77 10' by 7' 8", and contains only syllable legible was the initial Sri with the an altar 4' 5" by % 8" with a hole a foot long downstroke found at Badami, Pattadkal, square in the middle, and with the spout to the and Aibole of the sixth and seventh centuries. west. This is sufficient to decide that the cave On architectural grounds I would tentatively is Brahmanical, and, judging from analogies assign the Jaina caves in Dabarwali or Torla with other instances, I have little doubt but this | Lena to a date not later than the middle of the was a Vaishmava shrine. And it may be re- seventh century, and the Chamar Lena caves marked here that all over this part of India we to the early half of the sixth, if not earlier. find Saiva, Vaishnava, and Jaina caves closely | Karusd, 1st January 1876.
NOTICE OF A SCULPTURED CAVE AT UNDAPALLI, IN THE
GANTUR DISTRICT.
BY SIR WALTER ELLIOT, K.C.S.I. In looking through an old portfolio of scale sheet No. 94, is situated at the foot of a low drawings I came upon some sketches of a range of rocky hills running nearly north and sculptured cave-temple in the Northern Sarkars, south opposite Bezwara (Bejav å d A) and the which, as such works are rare in Southern anikat across the Krishna, from which it is distant India, may prove interesting to readers of the about one and a half miles. The cave, which is Antiquary.
easy of access, is excavated in the face of the rock Und & palli, or Vunda palle as it ap- about half-way up the hill, and appears to have pears in the Gt. Trigonometrical Survey 4-inch been intended to consist of two stories. On the
Ind. Ant. vol. III. p. 805.

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2243
Fra drawing Ly
UNDILLE CAVES NEAR BEJWARA.

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TE
W. Griggs photo-lith
SCULPTURE IN THE CAVE-TEMPLE AT UNDAVALLE. THE BIRTH OF BRÁTIMA.

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CORRESPONDENCE AND MISCELLANEA.
wall of the lower chamber is a representation of other works on the hill-fort of KondâpilliexNarayana with Brahmâ seated on a lotus issuing hibit considerable architectural merit, and a manfrom his navel. There is nothing remarkable tapam at Bejavâda, of which I possess a sketch, either in the design or execution of the group, claims attention for its elegance of design. which is one not unfrequently met with in figures But I am disposed to refer the cave to an earlier of Hindu mythology. The sculpture has suffered period. In style and general character it bears a somewhat from age, the connection of the striking resemblance to the sculptures at Malotus on which Brahmi is seated with the re- malla iparam, commonly called the Seven cumbent figure being hardly perceptible. No | Pagodas, on the sea-shore to the south of Madras. inscription was found from which an opinion | One of the caves there* contains a representation could be formed of the period to which the work of the same subject as that at Und á palli, and might be assigned.
treated much in the same manner. In another On the destruction of the Warangal State placet I have stated reasons for assigning a date by the Muhammadans, in the middle of the 14th anterior to the sixth century to the works at century, a local family of note-the Redd is of Mamalla ipur. But where no direct evidence Kondavidu-seized on the lower valley of the can be brought to bear on the subject I am unKrishnâ, and exercised independent authority willing to hazard dogmatic assertion. This over it for some seven generations, until it fell notice will serve to direct attention to the place, under the sway of Vidya nagar, about the end and further investigation may be rewarded by of the 15th century. Remains of buildings and the discovery of more certain data.
CORRESPONDENCE AND MISCELLANEA. GRADDHA CEREMONIES AT BANÅRAS AND all four sides. Eagerly and with earnest faces GAYA.
they crowd into the water, immersing their An account of some braddhas I saw performed at
whole bodies repeatedly, while Brahmans superin. Banaras and Gay â may possibly be acceptable tend their ablutions, repeat and make them repeat to those who were interested in my description mantras, and receive handsome fees in return. of a funeral ceremony at Bombay, in the In a niche upon the steps on the north side are the present volume of the Indian Antiquary (p. 26). At figures of Brahma, Vishnu, and Siva, to which the Banaras érddthas are constantly performed near
pilgrims, after bathing, do honour by bowing down the Maņi-karnik & -kunda-a well, or rather
and touching the stones underneath with their small pool, of fetid water, not more than three feet foreheads. The bathers, though manifeatly much deep, and perhaps not more than twenty feet long dirtier from contact with the foul water, go away by ten broad, lying at a considerable depth below under the full conviction that they are inwardly the surface of the ground, and declared in the Kds. purified, and that all their sins, however heinone. Khanda of the Skanda Púrana to have been origin- have been washed away for time and for eternity. ally created by Vishnu from the perspiration which There is another well of almost equal "sanctity, exuded from his body. Its highly sacred character named the Jnen a-v&pi, or 'pool of knowledge,' in the eyes of the orthodox Hindd may therefore be situated under a handsome colonnade in the interior easily understood. It is said to have been named of the city between the mosque built by Aurangzeb Mani-karnik & because Mahadeva on be- on the site of the original Visves varanath holding Vishnu's well was so enraptured that temple and the present Golden Temple. It is a his body thrilled with emotion, causing an earring real well of some depth, and not a pool, but the to fall from his ear into the water. It is also water is so abominably offensive, from the offerings called Mukti-kshetra, holy place of eman- of flowers and rice continually thrown into it and cipation, and Parna-subhakara, 'cause left to putrefy, that I found it impossible to do more of complete felicity. This wonderful well is on than take a hasty glance into the interior of the the ghất, called from it, Mani-karnika, and is well, or even to remain in the neighbourhood long resorted to by thousands of pilgrims, who may enough to note all the particulars of its surround. be seen all day long descending the flight of ings. All the day long & Brahman stands near this steps by which the shallow pool is surrounded on well and ladles out patrid water from a receptacle
• No. 19 in the plan of Mama!ļaipur given in vol. XIII. the notes made at Undapaļļi in 1951 were lost with my of the Madras Jour. of Lit. and Sc.
other papers, and these observations written from memory t Madras Jour. XIII. p. 52. It should be added that may not be accurate in all particulars.

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before him into the hands of pilgrims, who either the braddha was celebrated fed him with fint lave their faces with the fetid liquid, or drink it cakes, ghi, sweetmeats, vegetables, and curds with the greatest reverence. The supposed sanctity placed in a plate of paldsa leaves. I observed that of this well is owing to the circumstance that the these eatables were deroured with the greatest idol of Siva was thrown into it when the original avidity by the man for whom they were prepared, temple of Visvesvaranath was destroyed by as if he had been nursing his appetite with the the Musalmåns. Hence the water of the pool is intention of doing full justice to the feast. thought to be the habitation of Mahadeva himself,
MONIER WILLIAMS. or at least to be permeated by his presence.
Close to the pool of Mani-karnika, on the PHALANDI, JODHPUR, JESALMER, AND day I visited the ghất, a man was performing a
POKRAN. braddha for his mother, under the guidance of a
The town of Pha landi is an interesting place nearly naked and decidedly stout Brahman. The to come across in such a desert country. The ceremony was the dalmabraddha, performed on the 1
stone tracery of the houses in its principal streets tenth day after death, and was evidently ekoddishta.
is very beautiful, and it possesses a large and wellThe officiating Brahman began by forming a
built fort, the walls of which are over forty feet high. slightly elevated piece of ground with some sand
This fort has a small garrison, and its armament lying near at hand. This is supposed to con
consists of a few antiquated field-pieces, which stitute a small vedi or altar. It was of an oblong seemed quite unserviceable from rust and general form, but only about eight or ten inches long
neglect: in the centre of it there is a deep and by four or five broad. Across this raised sand he
capacious reservoir for water. The fort is com. laid three stalks of leuka grass. Then taking a manded, bat at a distance of 5600 yards, by the number of little earthenware platters or saucers,
Ekka Hill, on which one of my stations is situated. he arranged them round the vedi, putting tila or
The city of Jodhpur lies at the foot of the sesamum seed in one, rice in another, honey in a hillon which the fort is situated, and at its southern third, areca or betel-zut in a fourth, chandana or
sido; the greatest length from north to south is
side; the greatest lengun from norts to sou Bandal in a fifth. Next, he took flour of barley(yava) about 2) miles, and the greatest breadth of and kneaded it into one large pinda, rather small- & mile. It is closed in on the north side by the er than a cricket-ball, which he carefully depositedfort, and on the east, south, and west by a bigh in the centre of the sand vedi, scattering over it wall capable of mounting guns, having six gate. jasmine flowers, khaskhas grass, and wool. And ways. It is a good specimrn of a natire city, and placing on one side of it a betel-leaf with areca- is kept fairly clean; there are many wells aur nut and a single copper coin. Then having poured three tanks: one of the latter, an artificial uno water from a lota into his hand, he sprinkled it (only completed last year), is very fine and large, over all the offerings, arranged in the manner I its bed and sides being of pakd masonry. have just described. Other similar operations The fort is built on a hill, the highest in the followed :--Thus, for instance, an earthenware plat- neighbourhood, rising 420 feet above the surroundter, containing a ligtated wick, was placed near the ing country. There are two roads leading up to offerings; ten other platters were filled with water, the fort, which unite a few yards distant from the which was all poured over the pinda; another gateway, and turn a sharp corner before reaching small platter with a lighted wick was added to the gate; both roads are well protected by gans. the first, then some milk was placed in another Besides this there are two other gates to be passed platter and poured over the pinda, and then once before the fort is gained, -the first a small yet more the pinda was sprinkled with water. Final- strong one in a narrow pass between two rocks, ly the Brahman joined his hands together and did and the second a large one approached by a steep půjd to the pinda. The whole rite did not last ascent, well commanded by guns, and, like the more than ten of fifteen minutes, and while it was outer one, made difficult by being placed round a proceeding, the man for whose mother it was per- corner. Access to the fort from any other direction formed continued to repeat mantras and prayers would be impossible, as the sides are sheer preci. under the direction of the officiating Brahman, quite pices of from two to three hondred feet. The counregardless of much loud talking and vociferation try below is commanded on all sides by the guns going on around him.
of the fort. There is a good-sized tank in the fort. The braddha ceremony was concluded by what the city of Jesalmer is much smaller than is commonly called the Brdhmana-bhojana, or Jodhpur, its reported number of inhabitants being feeding of a Brabman, that is to say, another 10.000: but, from all I could see and hear, the Brahman was brought and made to sit down near place was once in a far more flourishing state, and the oblations, while the man for whose mother the ruins of its former greatness are yet to be seen.

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BOOK NOTICE.
The water-supply for the city is obtained from an adjoining lake, and when this fails, which is generally the case early in June, good water has to be brought from the small village of Kisan Ghât, which is about three miles distant. There are numerous wells in the city, but the water is not good. The city used to be closed in by a rampart, now useless, as the wall is rapidly crumbling to pieces, and has fallen in in many places.
The fort, once strong, is now in a dilapidated state, and would ill stand an assault; it contains no tank, but many wells. The Jaina temples in the fort are very fine, the carving in stone being exquisite: in fact this may be said of most of the houses in the city,-the doors, windows, and walls having more or less carving about them. The greater number of the inhabitants, who reside within the walls of the fort, consist chiefly of a mixture of Bhâti Râjpûts and Jains, and are, as a rule, great opium-eaters.
The town of Pokran is on low ground, closed in by hills to the north, south, and west, and high ground to the east. Water is very plentiful in the neighbourhood, and very good; the town possesses three tanks, fine large ones, reported to contain water throughout the year; besides these there are many wells. There is a small fort in the town, well built and strong in appearance, but quite commanded by the adjacent hills.
Close to the town is a large salt marsh about five or six miles in diameter, into which the drainage of the surrounding hills finds its way during the rains. From the water of this marsh, as also from that of another, somewhat larger in dimensions, near the village of Lowa (eight miles south-east), a small quantity of salt is reported to be obtained. -Mr. C. P. Torrens in Genl. Report, Gt. Trig. Survey, 1873-74.
BHILLS IN THE DANGS. The aboriginal Bhills are now very few in number, and rarely met with except in the retinue of their chiefs: since, if warned of the approach of a stranger, they will desert their habitations at once,
LA LANGUE ET LITTÉRATURE HINDOUSTANIES EN 1875. Revue Annuelle, par M. Garcin de Tassy, Membre de l'Institut, Professeur à l'E'cole Spéciale des Langues Orientales vivantes, &c.
BOOK NOTICE.
This year the Annual Review is, as usual, replete with useful and interesting information. Lahor, Dehli, and Laknau are the principal centres of Hindustâni literature; and the Mushd'ara, or poetical section of the Anjuman, in the first-mentioned place, where a committee of men skilled in grammar and rhetoric has been appointed to examine the
83
and if surprised in the woods will flee and hide, almost before one is aware of their presence. They are slighter and smaller than the other races, and are chiefly noticeable from their extreme blackness, wild appearance, and scantiness of clothing. They live chiefly in bough huts, which may often be met with deserted, the Bhills having strange superstitions, and at once migrating if they think their locality is unlucky or haunted. They will seldom remain a fortnight in one place. They feed on all sorts of vermin and garbage, many roots, and all fruits, coming with them under the head of food. They are a dirty and most degraded race, having no notions of equity or honour. Their one happiness is to get drunk. At Pimpri I saw the Bhill Râja or Nayak of that Dâng. He is said to be the best of the lot, but even he is only sober in the early morning; he possesses an elephant, but the state he keeps up is very small. Besides the inhabitants proper, there are parties of Hindu and Musalman traders, called Banjârâs, who are continually bringing in salt and taking out rice, nágli, and the like, carried in double bags by large droves of bullocks. The whole of a family marches together, and they encamp at night within walls. built up with the bags. The women are very well dressed, and have a sort of head-dress peaked at the back, over which the sart passes.-Lieut. T. E. Gibbs, R.E., in Genl. Report, Gt. Trig. Survey, 1873-74.
TIBETAN FESTIVAL.
It is the custom in Tibet for every monastery to have once a year a commemoration festival, during which all the Lamas attached to it go through a performance which rather oddly combines the most seriously religious worship with great theatrical display, and even a certain amount of comic acting. On these occasions the Lamas weara series of costly costumes, usually rich Chinese silks, curiously and handsomely embroidered, which they continually change as the performance progresses. They also disguise themselves in masks to represent the heads of various animals.
productions submitted to the Anjuman of the Panjab (whose patron is the Prince of Wales), has considerably increased its activity by holding numerous meetings where poets recite ghazals, which are printed.
A debt of gratitude is due to the LieutenantGovernor of the Panjab, as well as to Major Holroyd, the Director of Public Instruction, both of whom have zealously encouraged the establishment of this Mushd'ara. To prepare and to keep up

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this poetical réunion the Maulawi Husain Azad, archaic dialect of the Dekhan, or Dalchant. It is Professor at the Government College of Lahor, precisely this archaic style which imparts to the has, by the vigour and purity of his compositions poetry of Wali a philological interest that adds to and by the energy of his efforts, contributed more the intrinsic value of these ghazals, resembling aid than any one else. Although Dehli is no those of Hafiz, as much on account of the mystic longer the capital of India, it retains considerable thoughts abounding in them as on account of the literary importance; still that of Laknau is at pre- frequently extravagant but varied figures of speech sent grenter, because since the end of the last accompanying them. The editors seem, moreover, century the decadence of the Mogul empire at. to have confounded the Wali surnamed Babai tracted to that city numerous poets and men of rekhta, 'the father of piebald poetry' i . mixed with letters to obtain the patronage of the Nawab of Indian and Persian words)-i.e. Shah Wali ullah, Oudh. Hence the boast of the inhabitants of Dakhant of Aurangabad -with Wali uddin of Loknau that their language is more pure than that Ahmadabad, a poet not mentioned by the original of Dehli, and that their poets are more eminent. I biographers whom M. de Tassy consulted in his
Urdu poets are as numerous as ever,--there are Histoire de la Littérature hindoui et hindoustanie. seventy-four in the Panjab alone. New works like- "When I produced my edition of Wali," he says, wise abound, which are not, however, all poetio : "I had at my disposal six MSS. of his Diwan, some one of the most important is the Nazm ulmamdlik, of them very good, and I have given facsimiles of
translation from the Arabic on." The organization them. Since that time I have acquired four more, of States," made at the desire of the Patiala Go. one of which is excellent, coming from the imperial vernment and printed at Laknau. Religious library of Dehli, and bears the seal of the Moghul literature is well represented, not only from the emperor Muhammad Shah. These last MSS. Muhammadan, but also from the Christian point agree with the first, and confirm the lections of view, by devotional and polemic writings; adopted by me. Thug my edition may be said to and the Shahzadah Mirza Naçir-uddin Haidar of be authentic: for, contrary to the proceedings of the Dehli will soon publish his Tarikh-i Panjáb, an new editors, I was careful not to change anything historical work of some pretensions, with detailed in the text, and to assure myself of its exactness by accounts of the successive governments. The Mirat an attentive scansion of each verse; and I have 28-sulitin, or "Mirror of Sultans," has been care- scrupulously retained the archaisms and peculiar fully printed in Dehli. Minor works on different expressions of the south; the Hindustani of the subjects have also been published, and the list of Dekhan is, moreover, a distinct dialect, the peculiar Urdd newspapers is as copions as in former years. rules and expressions whereof are given in special Old works are being republished, e.g. the Hindi | grammars. version of the Mahabharata, the Yajur-veda, &c. "The new editors have followed a method entire
The latest Hindustani books published in the ly opposed to mine; they wished to modernize and Bombay Presidency were all printed in the city to septentrionalize the original text, and thus deitself, except two Hindu mythological pamphlets- naturalized it. Not only have they adopted modern the Sivardtri Mahatmya, "Greatness of the night of grammatical forms, but they have supplanted a great Siva," printed at Ahmadábåd, and the Kica-i Sri number of Indian words by Persian ones current Yal at Paņa. M. Garcin de Tassy is justly indig. in the north. They have left not a single verse nant at the fantastic edition of the Diwan of Wali without some change, and but few pieces in the published at Bombay in 1290 (1873-74) by Kazi order generally adopted in my MSS. They have Ibrahim and Nuruddin, who, he says, were ap- also omitted many pieces, my edition containing parently not aware of his edition, printed at Paris 453, whilst theirs has only 373, so that they in 1833, and, as he believes, the only one ever have 80 less, although there are somo which do pablished before theirs. "In their preface they not occur in my edition." M. Garcin de Tassy state that the copyists of this Diwan have commit- then proceeds to give three pages of the new and ted many errors, but that this edition has been of his own edition, and shows how impudently the produced from several MSS. (from two to four, new editors have altered the original to suit their 40 s), and that the text has been corrected," that
own notions. is to say altered, as may be easily seen. This pre- Like so many others, M. Garcin de Tassy is tended correction is in part owing to the opinion displeased with the wholesale importation of Eng. of the new editors that the Diwdn of Wali contains lish words into Hindustani where there is not the obsolete expressions, which, considering its date, least necessity for them, e.g. "It is time for you is not surprising, and is incorrect, which may be to go to office," rendered by Tumhari offis (for true with referenoe to the present dialect of the daftar-khana) jáneki taim (for wakt) hai. Natives north, but is certainly false with respect to the ought to be like the ancient Arabs, who retained

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TRANSLATION OF THE INDICA OF ARRIAN.
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only those Greek words which they could not render exactly; nevertheless Sayyid Ahmad Khân and some other writers in journals use many Eng. lish expressions, just as if Arabic and Sanskrit could not in the sciences and arts supply many words not existing in the colloquial, and even the formation of Persian or Sanskrit compounds would be better than to borrow from English. It is rather surprising that this intrusion of English words has not met with any resistance yet, and thus neither the Aligadh, the Bihar, the Panjab, the Ajmir, nor other literary societies have taken measures to stop this torrent, which may nltimately so overwhelm Hindustani (Hindi and Urda) that the labour of purification will be insurmountable, but which, if now undertaken, would not be more arduous than that of the Germans, who have, since the last war, redoubled their efforts to extirpate French words from their language, and have well-nigh succeeded, at least in books.
The Review terminates, as usual,' with obituary notices of the past year, and the first of them is naturally devoted to M. Garcin de Tassy's personal loss in his own wife, an amiable and virtuous lady, a trne patioratá, whose unchanging gentleness and attachment, proof against all trials, constituted his happiness during more than fifty-two years. After this little tribute to the memory of his spouse, the mortuary notices of a few scholars follow :-The poet Mir Babar-i Ali Anis died at Laknau in Deo. 1874, at the age of about eighty years. Iltudus Prichard died Jan. 1875 at Dhera
Dhun, aged 49; he was the son of the celebrated ethnographer, but himself produced several works to facilitate the study of Hindustani, and co-operated in the translation of a work on The Roman Lars. His career was at first a military one,-he fought in the campaign of the Panjáb,--and afterwards he became editor of the Dehli Gasette; he wrote The Administration of India from 1859 to 1868, the first ten years of administration under the Crown, 2 vols. 8vo, 1860. Mirza Salamat 'Ali Dabir of Laknau, known as a wit and poet, died there in March 1875. Lord Hobart, the patron of Muhammadan education, and General John Briggs, editor of the Persian text of Ferishtah, and translator of it, as well as of several other works, died on the same day, April 27, 1875. F.G. Eichoff, a distinguished Indianist, author of ParalTele des Langues de l'Europe et de l'Inde, and of many more books, died May 10, 1875, aged 76 years; and on the 26th of the same month Dr. R. Sinclair, Director of Public Instruction in Berar, expired. His zeal in the cause of education was so great that during six years he raised the number of schools from 33 to 500, and his memory will long be cherished in Berår. Lastly, M. A. Sédillot expired in Paris on Dec. 2, aged 67. He occupied various positions at the Collége de France, as the administrator of which he died, but his works on the sciences, and especially on the astronomy of the Arabs, secured him many admirers in France as well as abroad, among whom the celebrated Alex. ander von Humboldt was one.
E. R.
TRANSLATION OF THE INDICA OF ARRIAN.
BY J. W. M'CRINDLE, M.A., PATNA. I. The regions beyond the river Indus on against the Indians, but perhaps also of natives the west are inhabited, up to the river Cophen, of the country whom Dionysus, with their own by two Indian tribes, the Astaceni and the consent, had settled along with the Greeks. The Assaceni, who are not men of great stature district in which he planted this colony he like their brethren on the other side of the In- named N y s tea, after Mount Nysa, and the city dus, nor so brave, nor yet so swarthy as most itself Nysa. But the mountain close by the Indians. They were in old times 'subject to city, and on the lower slopes of which it is built, the Assyrians, then after a period of Median is designated Meros, from the accident which rule submitted to the Persians, and paid to befell the god immediately after his birth. Cyrus the son of Cambyses the tribute from These stories about Dionysus are of course but their land which Cyrus had imposed. The fictions of the poets, and we leave them to the Nysæans, however, are not an Indian race, learned among the Greeks or barbarians to exbut descendants of those who came into India plain as they may. In the dominions of the with Dionysus,-perhaps not only of those Assaceni there is a great city called M&sGreeks who had been disabled for service in the saca, the seat of the sovereign power which course of the wars which Dionysus waged controls the whole realm. And there is an
• From Teubner's edition-Leipzig, 1867.

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other city, Peucelaitis, which is also of springs, along the course of that river and as great size and not far from the Indus. These far as the great ocean and the mouths of the settlements lie on the other side of the river Indus, this side of India will measure 13,000 Indus, and extend in a westward direction as far stadia. But the contrary side, which diverges as the Cophen.
from the same point of Taurus and runs along II. Now the countries which lie to the east the Eastern Sea, he makes of a much different of the Indus I take to be India Proper, and length, for there is a headland which projects the people who inhabit them to be Indians. far out into the sea, and this headland is in The northern boundaries of India so defined are length about 3,000 stadia. The eastern side of formed by Mount Taurus, though the range India would thus by his calculation measure does not retain that name in these parts. Taurus 16,000 stadia, and this is what he assigns as begins from the sea which washes the coasts the breadth of India. The length, again, from of Pamphylia, Lycia, and Cilicia, and stretches west to east as far as the city of Palimaway towards the Eastern Sea, intersecting the bothra he sets down, he says, as it had been whole continent of Asia. The range bears dif- measured by scheeni, since there existed a royal ferent names in the different countries which! highway, and he gives it as 10,000 stadia. But it traverses. In one place it is called Para- as for the parts beyond they were not measured pa misus, in another Emodus, and in a with equal accuracy. Those, however, who write third Imaus, and it has perhaps other names from mere hearsay allege that the breadth of besides. The Macedonians, again, who served India, inclusive of the headland which projects with Alexander called it Caucasus,--this into the sea, is about 10,000 stadia, while the being another Caucasus and distinct from the length measured from the coast is about 20,000 Scythian, so that the story went that Alexander stadia. But Ctesias of Cnidus says that penetrated to the regions beyond Caucasus. India equals in size all the rest of Asia, which is
On the west the boundaries of India are absurd ; while Onesicritus as absurdly demarked by the river Indus all the way to the clares that it is the third part of tbe whole great ocean into which it pours its waters, which earth. Nearchus, again, says that it takes it does by two mouths. These mouths are not a journey of four months to traverse even the close to each other, like the five mouths of the plain of India; while Megasthenes, who Danube, but diverge like those of the Nile, calls the breadth of India its extent from east by which the Egyptian delta is formed. And so to west, which others call its length, says that in like manner does the Indus make an Indian where shortest the breadth is 16,000 stadia, delta, which is not inferior in area to the Egyp- and that its length-by which he means its extian, and is called in the Indian tongue Pattala. tent from north to south-is, where narrowest,
On the south-west, again, and on the south, 22,300 stadia. But, whatever be its dimensions, India is bounded by the great océan just men- the rivers of India are certainly the largest to tioned, which also forms its boundary on the be found in all Asia. The mightiest are the east. The parts toward the south about Pat- Ganges, and the Indus from which the tala and the river Indus were seen by Alexander country receives its name. Both are greater and many of the Greeks, but in an eastern than the Egyptian Nile and the Scythian Dadirection Alexander did not penetrate beyond nube even if their streams were united into the river Hyphasis, though a few authors one. I think, too, that even the Acesines have described the country as far as the river is greater than either the Danube or the Nile Ganges and the parts near its mouths and the where it joins the Indus after receiving its tricity of Palim both ra, which is the greatest bataries the Hydaspes and the Hydraotes, in India, and situated near the Ganges.
since it is at that point so much as 300 stadia III. I shall now state the dimensions of India, in breadth. It is also possible that there are and in doing so let me follow Eratosthenes even many other larger rivers which take their of Cyrene as the safest authority, for this Era- course through India. tosthenes applied himself to descriptive geogra- IV. But I am unable to give with assurphy. He states, then, that if a line be drawn ance of being accurate any information regardfrom Mount Taurus, where the Indus has its ing the regions beyond the Hyphasis, since

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con
the progress of Alexander was arrested by that river. But to recur to the two greatest rivers, the Ganges and the Indus. Megasthenes states that of the two the Ganges is much the larger, and other writers who mention the Ganges agree with him; for besides being of ample volume even where it issues from its springs, it receives as tributaries the river Cainas, and the Erannoboas, and the Cossoanus, which are all navigable. It receives, besides, the river Sonus and the Sittocatis, and the Solomatis, which are also navigable, and also the Condo chates, and the Sambus, and the Magon, and the Agoranis, and the Omalis. It further receives the Commenases, which is a very cor siderable stream, and the Cacout his, and the Andomatis, which flows from the dominions of the Madyandini, an Indian tribe. In addition to all these, it is joined by the A my s tis, which flows past the city Ca ta dupa, and the Oxymagis from the dominions of a tribe called the Paz ala, and the Errenysis from the Maths, an Indian tribe. Regarding these streams Megasthenes asserts that none of them is inferior to the Meander, even at the navigable part of its course; and as for the Ganges, why, it has a breadth where narrowest of one hundred stadia, while in many places it spreads out into lakes, so that when the country happens to be flat and destitute of elevations the opposite shores cannot be seen from each other. The Indus presents also, he says, similar characteristics. The Hydraotes, flowing from the dominions of the Cambistholi, falls into the Acesines after receiving the Hyphasis in its passage through the Astry be, as well as the Saranges from the Cecians, and the Neudrus from the Attaceni. The Hyda spes, again, rising in the dominions of the Oxydrace, and bringing with it the Sinarus, received in the dominion of the Aris pæ, falls itself into the A c esines, while the Acesines joins the Ind us in the dominions of the Malli, but not until it has received the waters of a great tributary, the Touta pos. Augmented by all these confluents the Acesines succeeds in imposing its name on the combined waters, and still retains it till it unites with the Indus.
TRANSLATION OF THE INDICA OF ARRIAN.
The original cannot be otherwise rendered. The following slight emendation of the text, however (suggested by Schwanbeck), removes at once the bull, and the error in
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The Cophen, too, falls into the Indus, rising in Peucelaïti s, and bringing with it the M alantus, and the Soastus, and the Garroia. Higher up than these, the Parenus and Saparnus, at no great distance from each other, empty themselves into the Indus, as does also the Soan us, which comes without a tributary from the hill-country of the Abissareans. According to Megasthenes most of these rivers are navigable. We ought not, therefore, to distrust what we are told regarding the Indus and the Ganges, that they are beyond comparison greater than the Danube and the Nile. In the case of the Nile we know that it does not receive any tributary, but that, on the contrary, in its passage through Egypt its waters are drawn off to fill the canals. As for the Danube, it is but an insignificant stream at its sources, and though it no doubt receives many confluents, still these are neither equal in number to the confluents of the Indus and Ganges, nor are they navigable like them, if we except a very few,-as, for instance, the Inn, and Save which I have myself seen. The Inn joins the Danube where the Noricans march with the Rhaetians, and the Save in the dominions of the Pannonians, at a place which is called Taurunum. Some one may perhaps know other navigable tributaries of the Danube, but the number certainly cannot be great.
V. Now if anyone wishes to state a reason to account for the number and magnitude of the Indian rivers let him state it. As for myself I have written on this point, as on others, from hearsay; for Megasthenes has given the names even of other rivers which beyond both the Ganges and the Indus pour their waters into the Eastern Ocean and the outer basin of the Southern Ocean, so that he asserts that there are eight and fifty Indian rivers which are all of them navigable. But even Megasthenes, so far as appears, did not travel over much of India, though no doubt he saw more of it than those who came with Alexander the son of Philip: for, as he tells us, he resided at the court of Sandracottus, the greatest king in India, and also at the court of Porus, who was still greater than he. Well, then, this same Megasthenes informs us that the Indians neither
chronology whereby Porus and Sandracottas are made. cmtemporaries-καὶ Πώρου ἔτι τόυτῳ μέζον--" who was
a greater king even than Porus."

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VI. Let me here digress to show that the accounts seem to be incredible which some other writers have given regarding the Indians beyond the Hyphasis, for the information about India up to the Hyphasis given by those who were in Alexander's expedition is not to be alto. gether distrusted: Megasthenes, for instance, tell us this wonderful story about an In: dian river: that the name of it is the Silas; that it flows from a fountain called after the river through the dominions of the Sileans, who again are called after the river and the fountain; that the water of the river manifests this singular property-that there is nothing which it can buoy up, nor anything which can swim or float in it, but everything sinks down to the bottom, so that there is nothing in the world so thin and unsubstantial as this water. But to proceed. Rain falls in India during the summer, especially on the mountains Parapa misus and Emo dus and the range of I maus, and the rivers which issue from these are large and muddy. Rain during the same season falls also on the plains of India, so that much of the country is submerged: and indeed the army of Alexander was obliged at the time of midsummer to retreat in haste from the A cesines, because its waters overflowed the adjacent plains. So we may by analogy infer from these facts that as the Nile is subject to similar inundations, it is probable that rain falls during the summer on the mountains of Ethiopia, and that the Nile swollen with these rains overflows its banks and inundates Egypt. We find, at any rate, that this river, like those we have mentioned, flows at the same season of the year as they, with a muddy current, which could not be the case if it flowed from melting snows, nor yet if its waters were driven back from its month by the force of the Etesian winds which blow throughout the hot season, and that it should flow from melting snow is all the more unlikely as snow cannot fall upon the Ethiopian mountains, on account of the burning heat; but that rain should fall on them, as on the Indian mountains, is not beyond probability, since India in other respects besides is not unlike Ethiopia. Thus the Indian rivers, like the Nile in Ethiopia and Egypt, breed crocodiles, while some of them have fish and monstrous creatures such as are found in the Nile,
Cf. Herodotus, II. 20-27.
invade other men, nor do other men invade the Indians: for Sesostris the Egyptian, after having overrun the greater part of Asia, and advanced with his army as far as Europe, returned home; and Idanthyrsus the Scythian, issuing from Scythia, subdued many nations of Asia, and carried his victorious arms even to the borders of Egypt; and Semiramis, again, the Assyrian queen, took in hand an expedition against India, but died before she could execute her design and thus Alexander was the only conqueror who actually invaded the country. And regarding Dionysus many traditions are current how he also made an expedition into India, and subjugated the Indians before the days of Alexander. But of Hercules tradition has but little to say. Of the expedition, however, which Bacchus led, the city of Nysa is no mean monument, while Mount Meros is yet another, and the ivy which grows thereon, and the practice observed by the Indians themselves of marching to battle with drums and cymbals, and of wearing a spotted dress such as was worn by the Bacchanals of Dionysus. On the other hand, there are but few memorials of Hercules, and it may be doubted whether even these are genuine : for the assertion that Hercules was not able to take the rock A orn us, which Alexander seized by force of arms, seems to me all a Macedonian vaunt, quite of a piece with their calling Parapa misus-Caucasus, though it had no connexion at all with Caucasus. In the same spirit, when they noticed a cave in the dominions of the Parapamisad æ, they asserted that it was the cave of Prometheus the Titan, in which he had been suspended for stealing the fire. So also when they came among the Sibæ, an Indian tribe, and noticed that they wore skins, they declared that the Sibee were descended from those who belonged to the expedition of Hercules and had been left behind: for, besides being dressed in skins, the Sibæ carry a cudgel, and brand on the backs of their oxen the representation of a club, wherein the Macedonians recognized a memorial of the club of Hercules. But if anyone believes all this, then this must be another Hercules, for he can neither be the Theban Hercules, nor the Tyrian, nor the Egyptian, nor even any great kingt who belonged to the upper country which lies not far from India.
†The words would bear another rendering-" or possibly he may be some great king."

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with the exception only of the hippopotamus, though Onesicritus asserts that they breed this animal also. With regard to the inhabitants, there is no great difference in type of figure between the Indians and the Ethiopians, though, to be sure, the Indians who live in the south-west bear a somewhat closer resemblance to the Ethiopians, being of black complexion and black-haired, though they have not the nose so flat nor the hair so curly; while the Indians who live further to the north are in person like the Egyptians.
TRANSLATION OF THE INDICA OF ARRIAN.
VII. The Indian tribes, Megasthenes tells us, number in all 118. And I so far agree with him as to allow that they must be indeed numerous, but when he gives such a precise estimate I am at a loss to conjecture how he arrived at it, for the greater part of India he did not visit, nor is mutual intercourse maintained between all the tribes. He tells us further that the Indians were in old times nomadic, like those Scythians who did not till 'the soil, but roamed about in their wagons, as the seasons varied, from one part of Scythia to another, neither dwelling in towns nor worshipping in temples; and that the Indians likewise had built neither towns nor temples of the gods, but were so barbarous that they wore the skins of such wild animals as they could kill, and subsisted on the bark of trees; that these trees were called in Indian speech tala, and that there grew on them, as there grows at the tops of the palm-trees, a fruit resembling balls of wool; that they subsisted also on such wild animals as they could catch, eating the flesh raw,-before, at least, the coming of Dionysus into India. That Dionysus, however, when he came and had conquered the people, founded cities and gave laws to these cities, and introduced the use of wine among the Indians, as he had done among the Greeks, and taught them to sow the land, himself supplying seeds for the purpose, either because Triptolemus, when he was sent by Dem eter to sow all the earth, did not reach these parts, or this must have been some Dionysus who came to India before Triptolemus, and gave the people the seeds of plants brought under cultivation. It is also said that Dionysus first yoked oxen to the plough, and made many of the Indians husbandmen instead of nomads, and furnished them with the implements of agri
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culture; and that the Indians worship the other gods, and Dionysus himself in particular, with cymbals and drums, because he so taught them; and that he also taught them the Satyric dance, or, as the Greeks call it, the cordas; and that he instructed the Indians to let their hair grow long in honour of the god, and to wear the turban ; and that he taught them to anoint themselves with unguents: so that even up to the time of Alexander the Indians were marshalled for battle to the sound of cymbals and drums.
VIII. But when he was leaving India, after having established the new order of things, he appointed, it is said, Spatem bas, one of his companions and the most zealous of his imitators,§ to be the king of the country, and that when Spatembas died his son Boudy as succeeded to the sovereignty; that the father reigned over the Indians fifty-two years, and the son twenty; that the son of the latter, whose name was Cradeuas, duly inherited the kingdom, and that thereafter the succession was generally hereditary, but that when a failure of heirs occurred in the royal house the Indians elected their sovereigns on the principle of merit; but that Hercules, who is currently reported to have come as a stranger into the country, is said to have been in reality a native of India; that this Hercules is held in especial honour by the Souraseni, an Indian tribe possessing two large cities, Methora and Cleis obora, while a navigable river called the Iobares flows through their country. But the dress which this Hercules wore, Megasthenes tells us, resembled that of the Theban Hercules, as the Indians themselves admit. It is further said that he had a very numerous progeny of male children born to him in India (for, like his Theban namesake, he married many wives), but that he had only one daughter; that the name of this child was Pandæ a, and that the land in which she was born, and with the sovereignty of which Hercules entrusted her, was called after her, Pandæa, and that she received from the hands of her father 500 elephants, a force of cavalry 4000 strong, and another of infantry consisting of about 130,000 men. Some Indian writers say further of Hercules that when he was going over the world and ridding land and sea of whatever evil monsters infested them, he found in the sea an ornament for women, which even
§ Or 'the most conversant with Bacchic matters.'

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to this day the Indian traders who bring their Wares to our markets eagerly buy up as such and carry away, while it is even more greedily bought up by the wealthy Romans of to-day, as it was wont to be by the wealthy Greeks long ago. This article is the sea-pearl, called in the Indian tongue margarita. But Hercules, it is said, apprecinting its beauty as a wearing ornament, caused it to be brought from all the sea into India, that he might adorn with it the person of his daughter.
Megasthenes informs us that the oyster which yields this pearl is there fished for with nets, and that in the same place the oysters live in the sea in shoals like bee-swarms: for oysters, like bees, have a king or a queen, and if any one is lucky enough to catch the king he readily encloses in the net all the rest of the shoal, but if the king makes his escape there is no chance that the others can be caught. The fishermen allow the fleshy parts of such as they catch to rot away, and keep the bone, which forms the ornament: for the pearl in India is worth thrice its weight in refined gold, which is a metal Indian mines produce.
IX. Now in that part of the country where the daughter of Hercules reigned as queen, it is said that the women when seven years old are of marriageable age, and that the men live at most forty years, and that on this subject there is a tradition current among the Indians to the effect that Hercules, whose daughter was born to him late in life, when he saw that his end was near, and he knew no man of equal rank with himself to whom he could give her in marriage, had incestuous intercourse with the girl when she was seven years of age, in order that a race of kings sprung from their common blood might be left to rule over India; that Hercules therefore made her of suitable age for marriage, and that in consequence the whole natiun over which Pardæa reigned obtained this same privilege from her father. Now to me it seems that, even if Hercules could have done things so marvellous, he must also have made himself longer-lived, in order to have intercourse with his daughter when she was of mature age. But in fact, if the age at which the women there are marriageable is correctly stated, this is quite consistent, it seems to me, with what is said of the men's age, that those who live longest die at forty; for where men so much
sooner become old and die, it must needs be that they attain their prime sooner, the sooner their career of life is to end. It follows hence that men would there at the age of thirty be turning old, and young men would at twenty be past the season of puberty, while the stage of full puberty would be reached about fifteen. And, quite compatibly with this, the women' might be marriageable at the age of seven. And why nct, when Megasthenes declares that the very fruits of the country ripen faster than fruits elsewhere, and decay faster ?
From the time of Dionysus to Sandra. cottus the Indians counted 153 kings and & period of 6042 years, but among thuse a republic was thrice established . * * . and another to 300 years, and another to 120 years. The Indians also tell us that Dionysus was earlier than Hercules by fifteen generations, and that except him no one made a hostile invasion of India, -not even Cyrus the son of Cambyses, although he undertook an expedition against the Scythians, and otherwise showed himself the most enterprising monarch in all Asia; but that Alexander indeed came and overthrew in war all whom he attacked, and would even have conquered the whole world had his army been willing to follow him. On the other hand, a sense of justice, they say, prevented any Indian king from attempting conquest beyond the limits of India.
X. It is further said that the Indians do not rear monuments to the dead, but consider the virtues which men have displayed in life, and the songs in which their praises are cel brated, sufficient to preserve their memory after Sath. But of their cities it is said that the number is so great that it cannot be stated with precision, but that such cities as are situated on the banks of rivers or on the sea-coast are built of wood instead of brick, being meant to last only for a time,-so destructive are the heavy rains which pour, down, and the rivers also when they overflow their banks and inundate the plains, while those cities which stand on commanding situstions and lofty eminences are built of brick and mud; that the greatest city in India is that which is called Palim bothra, in the dominions of the Prasians, where the streams of the Erannoboas and the Ganges unite, - the Ganges being the greatest of all rivers, and the Erannoboas being perhaps the third largest

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of Indian rivers, though greater than the great- Nearchus tells us, the shadow which but one
est rivers elsewhere; bat it is smaller than the of them casts, has a circumference of five hun· Ganges where it falls into it. Megasthenes dred feet, and is capable of sheltering ten thou
informs us that this city stretched in the in- sand men. They live upon the fruits which each habited quarters to an extreme length on each season produces, and on the bark of trees,--the side of eighty stadia, and that its breadth was bark being no less sweet and nutritious than fifteen stadia, and that a ditch encompassed it the fruit of the date-palm. all round, which was six hundred feet in breadth After these, the second caste consists of the and thirty cubits in depth, and that the wall tillers of the soil, who form the most was crowned with 570 towers and had four-and- numerous class of the population. They are neisixty gates. The same writer tells us further ther furnished with arms, por have any military this remarkable fact about India, that all the duties to perform, but they cultivate the soil and Indians are free, and not one of them is a slave. pay tribute to the kings and the independent The Lacedæmonians and the Indians are cities. In times of civil war the soldiers are here so far in harmony. The Lacedæmonians, debarred by use and wont from molesting the however, hold the Helots as slaves, and these husbandmen or ravaging their lands: so that Helota do servile labour; but the Indians do while the former are fighting and killing each not even use aliens as slaves, and much less a 1 other as they can, the latter may be seen close countryman of their own.
at hand tranquilly pursuing their work, -perXI. But further: in India the whole people haps ploughing, or gathering in their crops, is divided into about seven castes. Among pruning the trees, or reaping the harvest. these are the Sages, who are not so numer- The third caste among the Indians consists ous as the others, but hold the supreme place of the herdsmen, both shepherds and neatof dignity and honour,-for they are under no herds; and these neither live in cities nor in necessity of doing any bodily labour at all, or of villages, but they are nomadio and live on the contributing from the produce of their labour hills. They also are subject to tribute, which they anything to the common stock, nor indeed is any pay in cattle. It may be added that they scour duty absolutely binding on them except to per- the country in pursuit of fowl and wild beasts. form the sacrifices offered to the gods on behalf XII. The fourth caste consists of handiof the state. If anyone, again, has a private craftsmen and retail-dealers. These sacrifice to offer, one of these sages shows him have to perform gratuitously certain public serthe proper mode, as if he could not otherwise
vices, and to pay tribute from the products of make an acceptable offering to the gods. To their labour. An exception, however, is made these sages the knowledge of divination among in favour of those who fabricate the weapons of the Indians is exclusively restricted, and none war,--and not only so, but they even draw but a sage is allowed to practise that art. They pay from the state. In this class are included predict about such matters as the seasons of the shipbuilders, and the sailors employed in the year, and any calamity which may befall the state; navigation of the rivers. but the private fortunes of individuals they do The fifth caste among the Indians consists of not care to predict,-either because divination the warriors, who are second in point of does not concern itself with trifling matters, or numbers to the husbandmen, but lead a life of because to take any trouble about such is deem- supreme freedom and jollity. They have milied unbecoming. But if anyone fails thrice to tary duties, and these only, to perform. Others predict truly, he incurs, it is said, no further make their arms, and others supply them with penalty than being obliged to be silent for the horses, and they have others to attend on them future, and there is no power on earth able to in the camp, who take care of their horses, compel that man to speak who has once been clean their arms, drive their elephants, prepare condemned to silence. These sages go naked, their chariots, and act as their charioteers. But living during winter in the open air to enjoy they fight as long as there is need to fight, and the sunshine, and during summer, when the when peace returns they abandon themselves heat is too powerful, in meadows and low to enjoyment, -the pay which they receive from grounds under trees of such vast size that, as the state being so liberal that they can main

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tain not only themselves, but others also, and that with ease.
The sixth class consists of those called superintendents. They oversee what goes on in country and town, and report everything to the king where the people have a king, and to the magistrates where the people are selfgoverned, and it is against use and wont for these to give in a false report;---but indeed no Indian is accused of lying.
The seventh caste consists of the councillors of state, who advise the king, or the magistrates of self-governed cities, in the management of public affairs. In point of numbers this is a small class, but it is distinguished by superior wisdom and justice, and hence enjoys the prerogative of choosing governors, chiefs of provinces, deputy-governors, superintendents of the treasury, generals of the army, admirals of the navy, controllers, and commissioners who superintend agriculture.
The custom of the country prohibits intermarriage between the castes:-for instance, the husbandman cannot take a wife from the artizan caste, nor the artizan a wife from the husbandman caste. Custom also prohibits any one from exercising two trades, or from changing from one caste to another. One cannot, for instance, become a husbandman if he is a herdsman, or become a herdsman if he is an artizan. It is permitted that the sage, and the sage alone, be from any caste: for the life of the sage is not an easy one, but the most miserable of all.
XIII. The Indians hunt all wild animals in the same way as the Greeks, except the elephant, which is hunted in a mode altogether peculiar, since these animals are not like any other animals. The mode may be thus described:-The hunters having selected a level tract of arid ground, dig a trench all round, enclosing as much space as would suffice to encamp a large army. They make the trench with a breadth of five fathoms and a depth of four. But the earth which they throw out in the process of digging they heap up in mounds on both edges of the trench, and use it as a wall. Then they make huts for themselves by excavating the wall on the outer edge of the trench, and in these they leave loopholes, both to admit light, and to enable them to see when their prey approaches and enters the enclosure. They then station within the trap some three or four
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of their best-trained she-elephants, and leave only a single passage to it by means of a bridge which they throw across the trench, and the framework of this they cover over with earth and a great quantity of straw, to conceal the bridge as much as possible from the wild animals, which might else suspect treachery. The hunters then go out of the way, and retire to the cells which they had made in the earthen wall. Now the wild elephants do not in the daytime go near inhabited places, but in the nighttime they wander about everywhere, and feed in herds, following as leader the one who is biggest and boldest, just as cows follow bulls. As soon, then, as they approach the enclosure, on hearing the cry of the females and catching scent of them they rush at full speed in the direction of the fenced ground, and being arrested by the trench they move round its edge until they fall in with the bridge, along which they force their way into the enclosure. The hunters meanwhile, perceiving the entrance of the wild elephants, basten, some of them, to take away the bridge, while others, running off to the nearest villages, announce that the elephants are within the trap. The villagers, on hearing the news,, mount their most spirited and besttrained elephants, and as soon as mounted ride off to the trap; but though they ride up to it they do not immediately engage in a conflict with the wild elephants, but wait till they are sorely pinched by hunger and tamed by thirst; but when they think they have been reduced to feebleness, then they set up the bridge anew and ride into the trap, when a fierce assault is in the first place made by the tame elephants upon those caught in the trap; then, as might be expected, the wild elephants, throngh loss of spirit and faintness from hunger, are overpowered. On this the hunters, dismounting from their elephants, bind with fetters the ends of the feet of the wild ones, which are by this time quite exhausted. Then they instigate the tame ones to chastise them with repeated blows, until, worn out with their sufferings, they fall to the ground. The hunters meanwhile, standing near them, slip nooses over their necks and mount them while they are yet lying on the ground; and, in order to prevent them shaking off their riders, or doing mischief otherwise, they make an incision all round their neck with a sharp knife and fasten the noose round in the

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incision, so that they keep their head and neck of black wine; while their wounds are cured by quite steady by means of the wound, for if they the application of roasted pork. Such are the become restive and turn round, the wound is remedies used by the Indians. galled by the action of the rope. Thus they XV. But the tiger the Indians regard as a shun all violent movements, and, knowing that much more powerful animal than the elephant. they have been vanquished, are now led in Nearchus tells us that he had seen the fetters by the tame ones.
skin of a tiger, though the tiger itself he had XIV. But such as are feeble, or through vi- not seen. The Indians, however, informed him ciousness not worth keeping, their captors allow that the tiger equals in size the largest horse, to escape to their old haunts; while those which but thut for swiftness and strength no other they retain they lead to the villages, where at animal can be compared with it: for that the first they give the green stalks of corn and tiger, when it encounters the elephant, leaps up grass to eat. The creatures, however, having upon the head of the elephant and strangles it lost all spirit, have no wish to eat; but the with ease; but that those animals which we ourIndians standing round them in a circle, soothe selves see and call tigers are but jackals with and cheer them by chanting songs to the ac- spotted skins and larger than other jackals. companiment of the music of drums and cymbals, In the same way with regard to ants also, for the elephant is of all brutes the most intel. Nearchus says that he had not himself seen ligent. Sone of them, for instance, have been a specimen of the sort which other writers known when their riders were slain in battle to declared to exist in India, though he had seen have taken them up and carried them away for many skins of them which had been brought burial; others have covered them, when lying into the Macedonian camp. But Mogastheon the ground, with a shield; and others have nes avers that the tradition about the ants borne the brunt of battle in their defence when is strictly true,--that they are gold diggers, not fallen. There was one even that died of re- for the sake of the gold itself, but because by morse and despair because it had killed its rider instinct they burrow holes in the earth to lie in, in a fit of rage. I have myself actually seen an just as the tiny ants of our own country dig elephant playing on cymbals, while other ele- little holes for themselves, only those in India phants were dancing to his strains : a cymbal | being larger than foxes make their burrows prohad been attached to each foreleg of the perform- portionately larger. But the ground is impreger, and a third to what is called his trunk, and nated with gold, and the Indians thence obtain while he beat in turn the cyrabal on his trunk, their gold. Now Megasthenes writes what he he beat in proper time those on his two legs. had heard from hearsay, and as I have no exThe dancing elephants all the while kept danc- acter information to give I willingly dismiss the ing in a circle, and as they raised and curved subject of the ant. But about parrots Neartheir forelegs in turn they too moved in proper chus writes as if they were a new curiosity, time, following as the musician led.
and tells us that they are indigenous to India, The elephant, like the bull and the horse, and what like they are, and that they speak engenders in spring, when the females emit with a human voice; but for my part, since I breath through the spiracles beside their tem- have myself seen many parrots, and know others ples, which open at that season. The period of who are acquainted with the bird, I will accordgestation is at shortest sixteen months, and ingly say nothing about it as if it were still never exceeds eighteen. The birth is single, as unfamiliar. Nor will I say aught of the apes, in the case of the mare, and is suckled till it either touching their size, or the beauty which reaches its eighth year. The elephants that live distinguishes them in India, or the mode in which longest attain an age of two hundred years, but they are hunted, for I should only be stating many of them die prematurely of disease. If what is well known, except perhaps the fact they die of sheer old age, however, the term of that they are beautiful. Regarding snakes, too, life is what has been stated. Diseases of their Nearch us tells us that they are caught in eyes are cured by pouring cows' milk into them, the country, being spotted, and nimble in their and other distempers by administering draughts movements, and that one which Peitho the
|| Cf. Herod. III. 102, and Ind. Ant. vol. IV. (August 1875) p. 293.

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son of Antigenes caught measured about sixteen they rest upon the ground, and pressing against cúbits, though the Indians allege that the largest it with their left foot thus discharge the arrow, suakes are much larger. But no cure of the having drawn the string far backwards: for tho bite of the Indian snake has been found out by shaft they use is little short of being three any of the Greek physicians, though the Indians, yards long, and there is nothing which can reit is certain, can cure those who have been sist an Indian archer's shot, -neither shield nor bitten. And Nearchus adds this, that Alex- breast-plate, nor any stronger defence if such an der had all the most skilful of the Indians in there be. In their left hand they carry bucklers the healing art collected around him, and had made of undressed ox-hide, which are not so caused proclamation to be made throughout the broad as those who carry them, but are about camp that if anyone were bitten he should re- as long. Some are equipped with javelins pair to the royal tent; but these very same men instead of bows, but all wear a sword, which is were able to cure other diseases and pains also. broad in the blade, but not longer than three But with many bodily pains the Indians are not cubits; and this, when they engage in close fight afflicted, because in their country the seasons are (which they do with reluctance), they wield genial. But in the case of an attack of severe with both hands, to fetch down a lustier blow. pain they consult the sages, and these seemed The horsemen are equipped with two lances to cure whatever diseases could be cured not like the lances called sa unia, and with a shorter without divine help.
backler than that carried by the foot-soldiers. XVI. The dress worn by the Indians is But they do not put saddles on their horses, made of cotton, as Nearchus tells us,-cotton nor do they curb them with bits like the bits in produced from those trees of which mention use among the Greeks or the Celts, but they fit has already been made. But this cotton is on round the extremity of the horse's mouth either of a brighter white colour than any cota circular piece of stitched raw ox-hide studded ton found elsewhere, or the darkness of the with pricks of iron or brass pointing inwards, Indian complexion makes their apparel look so but not very sharp: if a man is rich he uses much the whiter. They wear an under-garment pricks made of ivory. Within the horse's mouth of cotton which reaches below the knee halfway | is put an iron prong like a skewer, to which down to the ankles, and also an upper garment | the reins are attached. When the rider then which they throw partly over their shoulders, pulls the reins, the prong controls the horse, and and partly twist in folds round their head. the pricks which are attached to this prong The Indians wear also earrings of ivory, but only gcad the mouth, so that it cannot bat obey the such of them do this as are very wealthy, for all reins. Indians do not vear them. Their beards, Ne- XVII. The Indians are in person slender and archus tells us, they dye of one hue and tall, and of much lighter weight than other men. another, according to taste. Some dye their The animals used by the common sort for riding white beards to make them look as white as pos- on are camels and horses and asses, while the sible, but others dye them blue; while some again wealthy use clephants,- for it is the elephant prefer a red tint, some a purple, and others a which in India carries royalty. The conveyance rank green. Such Indians, he also says, as are which ranks next in honour is the chariot and thought anything of, use parasols as a screen four; the camel ranks third, while to be drawn from the heat. They wear shoes made of white by a single horse is considered no distinction at leather, and these are elaborately trimmed, while all. But Indian women, if possessed of uncomthe soles are variegated, and made of great thick- mon discretion, would not stray from virtue for ness, to make the 'wearer seem so much the any reward short of an elephant, but on receis. taller.
ing this a lady lets the giver enjoy her person. I proceed now to describe the mode in which Nor do the Indians consider it any disgrace to the Indians equip themselves for war, premising a woman to grant her favours for an elephant, that it is not to be regarded as the only one in but it is rather regarded as a high compliment vogue. The foot-soldiers carry a bow made of to the ladies that their charms should be deemed equal length with the man who bears it. This worth an elephant. They marry without either
Or perhaps is considered a disgrace."

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giving or taking dowries, but the women, as the son of Alexander, from Mieza ; Peithon, soon as they are marriageable, are brought the son of Crateuas, from Alcomence; Leonnatus, forward by their fathers and exposed in public, the son of Antipater, from Ægæ; Pantauchus, to be selected by the victor in wrestling or the son of Nicolaus, from Alorus; and Mylleas, boxing or running, or by some one who excels the son of Zoilus, from Bercea.-These were all in any other manly exercise. The people of India live upon grain, and are tillers of the soil; The following commanders were Greeks :but we must except the hillmen, who eat the Medius, the son of Oxythemis, from Larissa ; flesh of beasts of chase.
Eamenes, the son of Hieronymus, from Candia; It is sufficient for me to have set forth these Critobulus, the son of Plato, from Cos; Thoas, facts regarding the Indians, which, as the best the son of Menodorus, from Magnes ; Mæander, known, both Nearch us and Megasthe. the son of Mandrogenes, also from Magnes; and nes, two men of approved character, have re- Andron, the son of Cabelas, from Teos. corded. And since my desigu in drawing up | There were two commanders besides from the present narrative was not to describe the Cyprus-Nicocleës, the son of Pasiorates of Soli; manners and customs of the Indians, but to and Nithaphon, the son of Pnutagoras, of relate how Alexander conveyed his army Salamis. from India to Persia, let this be taken as a mere There was also one Persian commanderepisode.
Bagoas, the son of Pharnouchas. XVIII. Alexander, then, as soon as the fleet
The pilot of the ship which carried Alexanhad been built for him upon the banks of the der himself was Onesicritus, an Astypalsan, Hydaspes, having selected all the Phoenicians and the general secretary of the expedition was and all the Cyprians or Egyptians who had fol- Euagoras, the son of Eucleon, a Corinthian, lowed him in the previous part of the expedition, while Nearchus, the son of Androtimus, was manned the ships with them, and chose the appointed admiral of the whole fleet. He was hands that were skilled in seamanship to be by descent a Cretan, but settled in Amphipolis, sailors and rowers. There were also islanders which is on the river Strymon. And when all not a few in the squadron who had been bred to these arrangements had been made by Alexander, & seafaring life, together with men from Ionia he sacrificed to the gods of his country, and and the Hellespont. The following officers were those to whom the oracle had directed him to appointed to the command of triremes in this sacrifice, and to Poseidon and Amphitrite, and fleet :
the Nereids, and Oceanus himself; and to the Hephæstion, the son of Amyntor ; Leonnatus, river Hydaspes, from which he was setting the son of Anteas; Lysimachus, the son of forth on his enterprise; and to the Acesines, Agathocles; Asclepiodorus, the son of Timander; into which the Hydaspes pours its waters; and Archon, the son of Clinias; Demonicus, the son to the Indus, which receives the waters of of Athenæus ; Archias, the son of Anaxidotas; both; and he also gave an entertainment at Ophelas, the son of Silenus; and Timanthes, which prizes for skill in music and gymnastics the son of Pantiades. These all belonged to were contended for, and a distribution was Pella.
made, to all the divisions of the troops, of the From Amphipolis came-Nearchus, the son victims sacrificed on the occasion. of Androtimus, who wrote a narrative of the XIX. But when every preparation had been voyage; Laomedon, the son of Larichus; and made for departing, Alexander ordered Craterus, Androsthenes, the son of Callistratus.
with a force consisting of horse and foot, to From Orestis came-Craterus, the son of go to the one side of the Hydaspes; while Alexander; and Perdiccas, the son of Orontes. Hephæstion, in command of a still larger force,
From Eordæa came-Ptolemæus, the son of marched in a parallel line on the other side. Lagus; and Aristonous, the son of Pisæus. Hephaestion took with him the elephants also,
From Pydna came-Metron the son of Epi- which were two hundred in number. Alexcharmus; and Nicarchides, the son of Simus. ander himself took under his immediate com
There were in addition to these-Attalus the mand the body of footguards called the hypson of Andromenes, frora Tymphwa; Peucestas, aspists and all the archers, and those called the

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companion-cavalry,-a force consisting in all of 8,000 men. Orders had been given to the troops under Craterus and Hephæstion prescribing where, after marching in advance of the fleet, they were to wait its arrival. And Philip, whom he had appointed Satrap of this part of the country, he despatches to the banks of the A cesines, sending with him also a numerous force ; for by this time 120,000 fighting men followed his banner, including those whom he had led up from the sea into the interior, and also the recruits who from time to time were sent to his levies when he began to receive all sorts of barbaric tribes, however diversely armed. Then he weighed anchor and sailed down the Hydas pes as far as to its junction with the A cesines. Now the ships numbered altogether 1800, including the long narrow ships of war, the round-shaped roomy merchantmen, and the transports for carrying horses and provisions to feed the army. But how the fleet bailed down the rivers, and what tribes AlcXander conquered in the course of the voyage, and how he was in jeopardy among the Malli, and how he was wounded in their dominions, and how Peucestas and Leonnatus protected him with their shields when he fell, -all these incidents have been recorded by me in the separate narrative written in the Attic dialect. My present object is, therefore, but to describe the voyage made by Nearch us, with the ex. pedition which sailed under his command, from the mouths of the Indus through the great ocean as far as the Persian Gulf, or, as others call it, the Erythræan Sea.
XX. Now of this voyage the following account has been given by Nearchus. He states that Alexander had a great desire to have all the coast of the sea which extends from India to Persia circumnavigated, but that he hesit ated to take the necessary steps, as he reflected on the length of the voyage, and feared lest the fleet coming, as might happen, to some desolate coast e her destitute of harbours or incapable of furnishing adequate supplies, might thus be destroyed, and a great stain attaching itself thereby to his mighty deeds might tarnish all his good fortune; but that his eagerness to be ever doing something new and marvellous prevailed over all his scruples; that he was, however, at a loss what officer to choose as not an incompetent hand to execute his designs, and at a loss, too,
about the men put on board the fleet, -how, on their being despatched on such an enterprise, he could take away their fear that they were recklessly sert into open peril. Here Nearchus tells us that Alexander consulted with him whom he should select to lead the expedition, and that when Alexander had mentioned one officer after another, rejecting them all, some because they did not show readiness to face danger ;'some because they were of a weak, irresolute temper; some because they were yearning after home, ---making this and that objection to each in turn, --he then proffered his own services in these terms :-"I then, O king! undertake to lend the expedition, and, if God but help me, I will conduct the ships in safety, and the men, all the way to Persia, provided of course that the sea is navigable that way, and the task not beyond human capacity." To this, we are told, Alexander answered, in mere pretence, that he did not wish to expose any one for whom he had an affection to so much hardship and so much danger, but that Nearchus did not on that account withdraw his offer, but pressed its acceptance with the greater urgency; that Alexander was, of course, much pleased with the ready devotion of Nearchus, and appointed him to take the chief command of the expedition; that then, too, the troops destined for the voyage, and the oarsmen, alike were still more cheered in heart, feeling assured that Alexander would not send into palpable danger such a favourite as Nearchus unless he was to be restored to him in safety. At the same time the great splendour with which the preparations were conducted, the gallant trim of the ships, and the obvious rivalries between the captains about their oarsmen and their crews, had rovsed to energy even those who formerly altogether shrunk back, and also inspired them with more salutary hopes of the whole enterprise. And it much helped also, he adds, to give the men good heart, that Alexander himself, taking the ships from both the mouths of the Indus, sailed out into the open main, and slew victims to Poseidon and all the other sea-deities, and presented magnificent gifts to propitiate the sea; and so the men, trusting to the immeasurable good fortune which had attended all the other projects of Alexander, deemed there was nothing he might not dare, nothing but would to him be feasible.

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XXI. Now when the south-west monsoon and otherwise convenient, designates Alexcalmed, -which prevails throughout all the hot ander's Haven. There is an island at the season, blowing from the sea towards the land, mouth of the harbour, about two stadia off. and rendering navigation in these seas imprac- Its name is Bibacta, but the entire district ticable, it was then that the expedition started is called Sangada. That the place makes & on the voyage in the year when Cephisidorus harbour is all due to the island, which shelters was Archon at Athens, on the 20th day of the it by forming a barrier against the sea. Here month Boëdromion, according to the Athenian strong gales blew from seaward for a long time mode of reckoning, but as the Macedonians and continuously, and Nearchus, fearing lest some t'he Asiatios reckoned ... in the 11th year of the barbariaus might combine with a view to of the reign of Alexander. But Nearchus, plander the camp, fortified his position with a before putting to sea, sacrifices to Zeus the stone wall. Here they had to tarry four-andSaviour, and also, as Alexander had done, twenty days. The soldiers-50 Nearchus tells celebrates a gymnastic contest. Then clearing us-bished for mussels and oysters, and what out of harbour, they come the first day to is called the razor-fish, all of these being of moorings in the Indus near a great canal ; and extraordinary size as compared with the speci. there they remain for two days. The place mens to be found in our sea. He adds that was called Stura, and was distant about 100 they were here obliged to drink salt sea-water. stadia from the harbour they had left. Clear- XXII. As soon as the stormy weather was ing from this on the third day, they sailed on till over they again put to sea, and having run they came to another canal, 30 stadia further fully 60 stadia they drop anchor off & sandy down, in which the water was salt: for the beach, not far from which lay a desert island, sea, it seems, ran up into it, especially in flood and here they anchored in such a position that tides, and its waters at ebb-tides still remained they were sheltered by this island, the name of mixed with those of the river. This place was which was Domae. Water was not procurable called Canmar &. Sailing thence a distance on the beach, but the men on going into the of 20 stadia down the stream, they reach Core- interior about 20 stadia found very good water. ēstis, and anchor, being still in the river. After The voyage was resumed next day towards elearing from this, they did not make much evening, when they sailed 300 stadia and reached way, for a sunken reef revealed its presence at Saranga, where they anchor near the beach, that part of the mouth of the Indus, and the and find water some eight stadia inland from it. waves were heard dashing with loud roar upon Making from this they put into Sacali, a the beach, which was wild and rugged. They desert place, and anchor there. When again dog, however, a passage five stadia long through ander weigh they sailed through between two the reef where it was found to be soft, and cliffs which were so near each other that the through this steered the ships when the flood- blades of the oars grazed the rocks on either tide came in from the sea. Then by a winding side, and then they drop anchor in Morontocourse of 120 stadia they gain Crocala, a bari, having run 300 stadia. The harbour sandy island, where they anchor and remain till here was roomy, circular in shape, deep and well next day. Near this place dwells an Indian sheltered, but the entrance
sheltered, but the entrance to it was narrow. tribe called the Arabii, whom I have men
It was called, in the language of the countioned in my larger narrative, stating that they try, "Women's Haven,' because a woman had derive their name from the river Arabis, which been the first sovereign of the place. But when flows through their country to the sea parting they were steering between the rocks we have them from the Orita. On launchirg from mentioned they encountered heavy waves and Crocala they had on their right hand a mountain a boisterous sea : for indeed it appeared a great which the inhabitants called Iros, and on feat to have steered their way through between their left a flat island. As this island Jay near the rocks and got safe beyond them. When the mainland shore it helps to form a narrow they put to sea they sailed on till the next bay. Having quite cleared this passage they day, having on their left hand an island making come to moorings in a harbour of great security, a barrier against the sea and lying so close which Nearchus, on finding it to be both spacious to the shore that the channel between the

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shore and the island looked like a canal. The length of this passage was altogether 70 stadia. Thickets of trees grew all along the beach, while the island was well shaded with wood of every description.. Towards morning they were clearing the island, having but scanty sea-room, as it was still ebb-tide. After running 120 stadia they drop anchor at the mouth of the river Arabis. At its mouth there was a spacious and very fine haven, but the water was not drinkable, for where the Arabis discharges itself its waters become mixed with brine. They went therefore about 40 stadia higher up, and came upon a tank from which they supplied themselves with water, and then returned. The island near the harbour is high and bare. All round it oysters and fish of every kind are caught. This place marks the border where the dominions of the Arabii, the last people of Indian descent settled in this direction end, and where those of the Orite begin.
XXIII. On sailing away from the mouth of the Arabis they coasted along the shores of the Oritæ, and after making a way of 200 stadia drop anchor at Pagali, near a surf-beaten shore, where, however, a place was found afford ing good anchorage. Here while one part of the crew was told off to remain on board, another part went on shore to fetch water. Next day they onmoored at dawn, and making 400 stadia drew to shore as evening fell, at Cabana, where they anchor off the beach, which was quite barren. Here there was a heavy surf, and the ships were tossed up and down by great surging billows. In the course of this last voyage the fleet had been caught in a heavy gale which blew from seaward, when two ships of war and one of the light craft were totally lost. All the hands on board, however, saved themselves by swimming, as the vessels at the time of the disaster were closely hugging the shore. They cleared from Cabana about midnight, and sailed on till they gained Cocala, 200 stadia distant from the last port. The ships rode at their moorings off shore, but Nearchus having order. ed the crews to disembark allowed them to bivouac on the beach, for as they had suffered much distress at sea they longed for some repose. The camp was fortified for defence against the barbarians. It was in this part of the country that Leonnatus, whom Alexander had appointed to reduce and govern the Oritæ, overcomes
these barbarians, and the neighbouring tribes who helped them, in a great battle, wherein he slew 6,000 of them, and all their leaders. But fifteen of the horsemen who were with Leonnatus, and some of the foot-soldiers, though not very many, were slain. Among the number was Apollophanes, the Satrap of the Gedrosians. But all this has been recorded in my other history, and also how Leonnatus for this service was crowned by Alexander with a golden crown in presence of the Macedonians. In this place grain was, by Alexander's orders, distributed to victaal the fleet, and sufficient stores were put on board to last for ten days. Here also the ships damaged during the voyage were repaired, while all the sailors that Nearchus considered to be too slack at their work he made over to Leonnatus to be led on foot into Persia; but at the same time he made good his complement of hands by taking in exchange efficient men from the troops under Leonnatus.
XXIV.-From this port they bore away with a fresh breeze, and having run 500 stadia drop anchor near a river much swollen with rain. This river was called the Tomerus, and there was an estuary at its mouth. The flats lying near the shore were peopled with men, who lived in close stifling huts. The savages when they saw strangers sailing towards them were filled with astonishment, and spreading along the beach marshalled themselves as if to repel by force any who should attempt to land. They carried thick spears about six cubits in lengthwhich were not tipped with iron heads, but were hardened at the sharp end by being charred, which served the same purpose. The number of the enemy was about 600. Now when Nearchus saw them keeping their ground and crrayed for battle, he ordered the ships to keep riding at anchor within shot of them, so that the arrows discharged from on board might carry to land; for the spears of the barbarians, which were thick, were evidently adapted for close fight, but not at all formidable if used as missiles. Then he gives orders that such of the soldiers as were lightest and most lightly equipped, and expert in swimming, should swim to shore at a preconcerted signal. Orders were given that when any one had swum so far that he could stand in the water, he was to wait for his next neighbour, and not set forward to attack the barbarians, until a phalans could be

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formed of three men deep. That done they were to rush forward shouting the war-cry. Then those who were told off for this service at once threw themselves from the ships into the sea, and swam fast, and stood in order, and forming themselves into a phalanx rushed to the charge with loud shouts; wbile those on board shouted in concert and attacked the barbarians, with arrows and missiles shot from engines. Then the barbarians, terrified by the bright flashing of the arms and the rapidity of the landing, and hit by the arrows and other missiles, since they were half-naked, fled without making the least attempt at resistance. Some perished in the flight, others were taken prisoners, and some escaped to the mountains. Those captured were thickly covered with hair all over the body as well as the head, while their nails resembled the claws of wild beasts, for they were said to use their nails like iron, and to be able to rip up fish with them, and split the softer kinds of wood. Harder things they cut with sharp stones, for they had no iron. As clothing they wore the skins of wild beasts, and some even the thick skins of large fishes.
XXV. After this action they haul the ships to shore, and repair all the damaged ones. On the sixth day they launched again, and sailing 300 stadia reach a place which lay on the furthest confines of the Orite, called Malana. Now the Oritæ who dwell in the interior dress like the Indians, and use similar weapons, though they differ from them in lan- guage and customs. The length of the voyage along the coast of the Arabii was 1000 stadia, reckoning from the place from which they had started ; and the length of the voyage along the coast of the Oritæ was 1600 stadia. Nearchus informs us that the shadows of those who sail along the Indian coast (for after this Indians are no longer met with) fall differently, for when they happened to sail a great distance southward their shadows were observed to fall to southward, also. But when the sun had gained the meridian, nothing was seen to cast any shadow at all. And of those stars which they had seen before high above the horizon, some vanished altogether out of sight, while others--that is those which had always before
• As Nearchus could not possibly have witnessed this phenomenon, and yet is a writer of unquestionable veracity, the passage is a pussling one, and various explanations of it have been offered. One is to the effect that Arrian may
been visible-seemed to be near the earth, now setting, and, immediately after, rising again. And Noarchus here appears to me to be stating what is not unlikely : for at Syene also, which is in Egypt, a well is shown where at the time of the summer solstice no shadow is cast at noon; and in Meroë, too, objects are shadowless at that season of the year. It is therefore likely that similar phenomena occur also among the Indians, as they live to the south, and this would be more especially the case in the Indian Sea the further south it goes. This may be taken as the real truth of the matter.
XXVI. Next to the Orite in the interior live the Gedrosians, through whose country Alexander had the greatest difficulty in leading his army, and where his sufferings surpassed all he had experienced in all the rest of his expedition. But all the details concerning this I have set down in my larger work. Below the Gedrosians and along the sea-coast lives a people called the Ichthyophagi. Along their coasts they were now steering. On the first day, about the second watch, they set sail, and put into Bagisa ra. The distance run was 600 stadia. In the place they found a harbour with good anchorage, and a small town called Pasira, distant 60 stadia from the sea, the peo. ple living thereabout being called Pasirians. But unmooring early next morning they double a headland which projected far out into the sea, and was high and precipitous. Here having dug wells and found but a scanty supply of water which was bad, they rode at anchor that day, because there was a high surf along the shore. They leave the place next day and sailed till they reached Colta, having run 200 stadia. Weighing thence at morning-tide they made Calybi, after sailing 600 stadia, and there cast anchor. There was a village near the beach, around which grew a few palm-trees, the dates on which were still green. There was an island about 100 stadia off the shore, called Carnine. The vil. lagers, by way of showing their hospitality, bring presents of sheep and fish to Nearchus, who says that the mutton had a fishy taste, like the flesh of sea-birds : for the sheep fed on fish, there being no grass in the place. Next have had before him a text of the work by Nearchus interpolated or otherwise corrupted by the Alexandrian geographers, who, following Eratosthenes, believed that India lay between the tropioo.

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day, having sailed 200 stadia, they cast anchor near the shore, where there was a village 30 stadia off, named Cissa. The coast was, however, called Carbis. There they find little boats such as might belong to fishermen of scanty means, but the men they did not see, for they had taken to flight on seeing the ships anchoring. There was no grain in the place, and the stock of provisions for the expedition had run short. So they put some goats on board and sailed away. After doubling a steep promontory which projected about 150 stadia into the sea, they drew to land and cast anchor in a well-sheltered haven. They found water in the place, which was inhabited by fishermen. The barbour was called Mosarna.
XXVII. From this place they took on board, Nearchus tells us, as pilot of the fleet, a Gedrosian called Hydraces, who undertook to conduct them as far as Carmania. Thenceforth until they reached the Persian Gulf their course was not difficult, and lay in parts more spoken of Departing at night from Mosarna they sail 750 stadia, and reach the coast of Balomon. They touched next at Barna, a village which lay at a distance of 400 stadia. Many palm-trees were found there, and a garden wherein grew myrtles and other flowers, from which wreaths were woven by the villagers. Here for the first time they saw trees under cultivation, and the people somewhat better than mere savages. Leaving this they reach Dendrobosa, by a circuitous course of 200 stadia, and anchor out at sea. They sailed again about midnight, and running about 400 stadia made the haven of Cophas. The inhabitants were fishermen, and the boats they used were small, sorry things. They did not row in the Greek style with oars fixed to the side by means of thole-pins, but, as in a river, with paddles which they thrust into the water, now on this side and then on that, like men digging the ground. There was much water in the haven, and it was quite pure. But about the first watch they bore away from the place, and having run a course of 800 stadia put into Cyiza, where the strand was bare and rugged. They did not, therefore, land, but dined on board ship. They set forth again, and having sailed 500 stadia came to a little town built on a rising ground not far from the beach. And Nearchus having observed that the land bore signs of cultivation,
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he turns to Archias (the son of Anaxidotus of Pella, who was accompanying Nearchus on the voyage, being a Macedonian of high rank) and says to him that the place must be captured, for the inhabitants, he thought, would not of their own free-will supply the fleet with provisions, while it would not be possible to take what they required by open force, but a siego would be necessary, which would cause delay, and they were already short of provisions. Ho added that the land must undoubtedly produce corn, as they could see a luxuriant crop growing not far from the beach. When this proposal was agreed to, he orders all the ships except one to be made ready as if for sailing, and Archias made all the arrangements for this; but he himself being left behind with a single ship went to take, as he pretended, just a look at the town.
XXVIII. But when he approached the walls the inhabitants hospitably brought out to him a present of tunny-fish broiled in pans: for though they were the last of the Ichthyo. phagi, yet they were the first of them they had met who did not eat fish raw; and they brought also little cakes and dates. He told them that he accepted their gifts with much pleasure, but wished to have a look at their town, and they accordingly gave him leave to enter. But when he was within the gates he ordered two of his archers to seize the postern by which they had entered, while he himself, with two others and an interpreter, mounting to the top of the wall, made thence a signal to Archias and his men, for it had been arranged that the one party should make a signal, and the other, on seeing it, execute the given orders. Now the Macedonians, when they saw the signal, at once ran their ships ashore and quickly jumped into the sea; while the barbarians, alarmed at these movements, ran to arms. The interpreter thereupon who was with Nearchus ordered them to give provisions to the army if they wished to save their town, But they said they had none, and at the same time attacked the wall. But the archers who attended on Nearchus kept them in check by shooting down arrows upon them from above. When they came to know, however, that their town was already occupied, and could in a short time be pillaged, they then entreated Nearchus to take the corn they had, and go off without destroying the town. But Nearchus orders Archias to take

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possession of the gates and the adjacent parts Yet only a few of them fish out in the deep, of the wall, while he himself despatches men to for boats to do it with are scarce, and the art of look after the grain, and see whether the people fishing is unknown. Generally speaking, they would show it without any attempt at evasion. are indebted for their fish to the ebb-tide. To And they showed a great quantity of flour made take advantage of it, they make for themselves by grinding roasted fish, and also a little wheat nets which are mostly two stadia in length. and barley, for they dieted upon fish, to which they These they weave from the bark of the palm-tree, added wheaten loaves by way of a relish. But twisting the fibres like flax. Now when the when they showed their stores the soldiers sup- sea retires from the land, the parts left dry plied themselves therefrom. They then return- are generally found to be without fish, while ed to the ships, put out to sea, and cast anchor the hollows, which of courso retain some water, near a promontory which the people of the place swarm with them. The fish are generally considered sacred to the Sun, and the name of small, though some are of considerable size : which was Bagia.
these they catch with their nets. The more XXIX. They set sail from this place about delicate kinds they eat raw as soon as they midnight, and after a voyage of 1000 stadia are taken out of the water, but the large and put into Talmone, where they found a har- coarser kinds they dry in the sun, and when bour with good anchorage. They sailed thence sufficiently dried grind into a sort of flour, from to Canasis, a deserted town 400 stadia off, which they make bread. They bake also cakes where they discover an artificial well, and where from this flour.
from this flour.
The cattle, as well a
The cattle, as well as the men, palms were growing wild. These they cut down, eat the dry fish, for there are no meadows in the and used the pith as food, since provisions were country, nor grass at all." But in many parts short in the fleet; and being now sore pinched they fish also for crabs and oysters and mussels. with hunger they sailed all day and all night, Natural salt is found in the land * from these and then drop anchor off a desolate coast. But they make oil. Some of the tribes in babit desoNearchus, fearing lost the men, if they landed, late tracts which are so utterly sterile that they would in despair desert the fleet, ordered the bear neither trees nor even wild fruits. These ships to be moored at a distance from shore. poor wretches have nothing but fish to live on. From this they sailed away and reached Cana- A few of them, however, sow some part of their te, when they anchor, after making 850 stadia. land, and use the produce to eat for zest along This place has a spacious beach and some with their fish, which forms the staple of their small canals. They sailed again, and having diet. The better classes build houses of whalemade 800 stadia reach Troës, where they an- bone, which they collect from the carcases of chor. They found in the place some miserable whales cast ashore, and use instead of wood. little villages. The inhabitants deserted their The doors are formed of the broadest bones they huts, and the soldiers found a little food and dates can find. The poorer members, who form the of the palm-tree. Seven camels had been left great majority of the population, construct their behind, which they killed for food. Launch- houses with the backbones of fish. ing again about the dawn of day, they made XXX. Whales of vast size frequent the outer 300 stadia, and come to anchor at Dagasira. ocean, and other fish larger than those kinds The people thereabouts were nomads. Putting which are found in the Mediterranean Sea. again to sea, they sailed all night and all day Nearchas gives this relation: when they were without taking any rest. Having thus accom- bearing away from Cyiza, the water of the plished a voyage of 1100 stadia, they left behind sea was seen one morning about dawn blown them the shores of the Ichthyophagi, where up into the air as if forced up by a violent gust they suffered greatly from the want of necessary of wind; being greatly alarmed, they asked food. They did not anchor on the beach, on the pilots the nature and cause of this phenoaccount of the heavy surf, but rode at anchor out menon, when it was explained that the whales in deep water. The length of the voyage along in swimming through the sea spout up the the coast of the Ichthyophagi was not much water into the air; on hearing this the rowers, short of 10,000 stadia. These Ichthyophagithrough terror, let the oars drop from their subsist on what their name is derived from, -fish. I hands, but he himself coming up to the men

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shore as they could, and to call out to the men, shouting aloud the name of the steersman or any one else they chanced to remember. Nearchus then tells us that, as no one answered to their call, he sailed to the island and compelled the sailors, much against their will, to land, and that he landed himself, and proved that the story about the island was an empty myth. He states also that he heard another story about the island.-It had been at one time the abode of one of the Nereids, whose name, he says, he could not learn. It was her wont to have intercourse with any man who approached the island, when she changed him from a man to a fish and then cast him into the sea. The Sun, however, being displeased with the Nereid, ordered her to remove from the island, and she agreed to do so, but begged to be cured of her malady, and the Sun granted her request. Thereupon she took pity on the men whom she had changed to fish, and changed them again from fish into men, and from these men the race of the Ichthyophagi descended in unbroken succession down to the time of Alexander. Now Nearchus, to my thinking deserves no credit for expending so much time and talent in proving the falsehood of these stories, which is no hard thing to do, aware as I am what a sorry task it is to select old-world stories for the purpose of refuting them.
allayed their fears and reanimated their courage, and then gave orders that the prows of such ships as were sailing near him should be turned towards the point of danger, as in a seafight, while the rowers should at the same time raise the battle-cry, and swell the sound by pulling quick strokes as noisily as possible. The men, thus emboldened, sailed as they were directed, when the signal agreed on was given, and when they were now nearing the monstrous creatures they shouted as loud as they could bawl, and blew the trumpets, and made all the noise they could with the oars in rowing; the whales, accordingly, which were seen near the prows of the ships, being terror-struck, dived down into the abyss, and then soon after rose again to the surface, emerging behind the fleet, all the while spouting up the waters most lustily. There was great exultation among the men at their unexpected deliverance, and Nearchus was praised for his boldness and presence of mind. He adds that whales are sometimes stranded on many parts of the coast where the ebb-tide leaves them in shallow water, preventing their escape; but that some are also forcibly cast out on land by violent storms, and so perish and rot away, till their flesh gradually drops off, and leaves the bones bare, which are applied to building purposes. Their larger ribs make suitable bearing-beams for houses, while the smaller ones serve for rafters; and as for the jaw-bones, doors are made of them, as they are often found so big as to measure five-and-twenty cubits.
XXXI. When they were sailing along the coast of the Ichthyophagi they hear a report about an island which is distant from the mainland about 100 stadia and uninhabited. The people in the parts about said that it was sacred to the Sun and called Nosala, but that no one was willing to go to the island and land on it, and that whoever was unawares carried to it was never more seen. But Nearchus mentions that one small boat belonging to his fleet, manned with an Egyptian crew, disappeared not far from this island, and that the commanding officers thereapon declared that they had disappeared, because they had landed on the island in ignorance of the danger of so doing. Nearchus, however, despatches a galley of thirty 'oars to sail round the island, ordering the men not to land upon the island, but to sail as close by the
XXXII. Beyond the Ichthyophagi, in the interior, the Gedrosians inhabit a region which is a baleful desert of sand. Here the army of Alexander, and Alexander himself, suffered many hardships, as has been already related in my other narrative. But when the expedition reached the first port in Carmania, after leaving the Ichthyophagi, they rode at anchor out at sea, when they moored for the first time in Carmania; because a violent surf spread along the shore and far out to sea. Thereafter they no longer sailed as before, towards the setting sun, but the prows were pointed rather to the north-west. Carmania is better wooded and produces better fruit than the country of the Ichthyophagi and the Ori. tee, and is more grassy and better supplied with water. They anchor next at Bados, a place in Carmania, with inhabitants, where grew many sorts of cultivated trees, though not the olive, and where also the vine throve well and corn was

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produced. Sailing thence they ran a course of 800 stadia, and anchor off a barren coast, whence they descry a headland projecting far out into the sea. The extreme point of this seemed to be about a day's sail off. Those who knew these parts said that this cape belonged to Arabia and was called Maceta, whence cinnamon and similar products are exported to the Assyrians. And from this coast where the fleet was now riding at anchor, and from the headland which they saw right opposite projecting into the sea, the Gulf (in my opinion, which is also that of Nearchus) extends up into the interior, and is probably the Erythræan Sea. Now when they saw this headland, Onesioritus, the chief pilot, advised that they should direct their course towards it, so that they might not be exposed to hardships in making their way along the Gulf; but Nearchus replied that Onesicritus had but little sense if he did not know for what object Alexander had despatched the expedition: for he had not sent it because it would be impossible for him to preserve the army if the whole of it marched by land, but because he wished them to examine the shores which the ships would visit in the course of the voyage, and the harbours als, and the islets, and to sail round the coast of any bay that might be discovered, and to ascertain how many seaport towns there were, and whether any parts were fertile, or any desert. They ought not, there. fore, to lose sight of this object, considering that they were now near the end of their toils, and especially that they were no longer ill provided for the voyage. He feared, moreover, since the headland stretched towards the south, lest they should find the country there a mere desert, without water, and scorched with a blazing sun. This argument prevailed, and it appears to me that by this counsel Nearchus saved the expedition, for by all accounts that headland and the regions adjacent are desert and without water.
XXXIII. So then they quitted that shore and kept sailing close to land, and after they had made about 700 stadia they came to anchor on another shore called Neoptana, and towards morning they put again to sea, and after sailing 100 stadia anchor at the mouth of the river Anamis. The surrounding country was called Harmoxia. It was a charm. ing place, and boro every product except only
the olive. Here they disembarked and gladly reposed from their manifold toils, bethinking them of what they had suffered at sea and on the coasts of the Ichthyophagi, and recalling the utter sterility of the region, and how savage the inhabitants were, and the straits to which they had themselves been reduced. And some of them, leaving the shore, advanced into the interior, straggling from the main body, in search one of this thing and another of that, when lo! a stranger appeared in view wearing a Grecian mantle and dressed in other respects as a Greek, and who spoke the Greek tongue. Those who met him declared that on first seeing him they actually wept, so strange did it appear to them, after so many sufferings, to see once more a man frora Greece, and to hear the speech of Greece. Thy asked him whence he came, and who he was. He replied that he had straggled from the army of Alexander, and that the army and Alexander himself were not far off. This man they lead with shouts of exultation to the presence of Nearchus, to whom he told everything, and reported that the army and the king were a five days' march distant from the sea. He stated also that he would introduce the governor of the district to Nearchus, and he introduces him accordingly. And Nearchus consults with him how he can go up to meet the king. Then, before setting out, he returned to the fleet, and next morning ordered the ships to be hauled up on the beach, partly that such as were damaged might be repaired, and partly as he thought of leaving here the greater part of his squadron. He therefore fortified the roadstead with a double palisade, and also with a rampart of earth, and a deep trench extending from the basks of the river to that part of the beach where the ships had been hauled up.
XXXIV. But while Nearchus was making all these arrangements, the governor having learned that Alexander was very anxious about the fate of this expedition, made no doubt that he would receive some great boon from Alex. ander should he be the first to bring him the news that the fleet was safe, and that Nearchus would soon appear in person before him. Accordingly he rode off by the shortest route, and announces to Alexander that Nearchus is on his way from the ships. Then Alexander, though he doubted the report, naturally enough rejoiced to hear such tidings; bat as day after day passed

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by without bringing Nearchus, and Alexander, on comparing the time since the news was brought, no longer thought the tidings credible, while those that were sent out one after another to the rescue of Nearchus, after going a short distance and finding nothing, had returned without news, and those who had gone farther and had missed Nearchus and his companions had not yet returned, then Alexander, forsooth, orders the man to be put under arrest, on the ground that he had brought baseless intelligence, and raised joyful hopes only to disappoint them. But Alexander, as his looks evidently showed, was struck to the heart with great sorrow. In the mean time, however, some of those who had been despatched in search of Nearchus, taking with them horses and wagons for the conveyance of himself and his escort, fall in on the way with him and Archias and five or six others, for he had taken so many to accompany him. And when they met the band they recognized neither Nearchus himself nor Archias, so much changed did they appear : for their hair had grown long, they were filthy, and all over encrusted with brine, shrivelled in body and sallow in complexion from want of sleep and other severe hardships. But when they asked where Alexander was, they replied, giving the name of the place. Bat Archias, perceiving who they were, says to Nearchus, "I fancy, Nearchus, these men are riding through the desert by the same road as ourselves, for no other reason than that they have been sent in search of us. True, they did not know us, but that does not at all surprise me, for we are such miserable-looking objects that we are past all recognition. Let us tell them who we are, and ask them why they are travelling this way." Nearchus thought there was reason in what he said. So they asked the men whither they were bound. They replied that they were searching for Nearchus and the fleet. Then he said, "Here is your man: I am Nearchus, and this is Archias. But do you be our guides, and we will give Alexander all the news about the expedition."
xxxv. So, having mounted the party on the wagons, they ride back the way they came, and some of them, wishing to be beforehand in carrying the tidings, run on before and tell Alexander that the man they sought for-Near- chus--and with him Archias and five others,
are being brought on to him; but about the expedition generally they had no information to give. Alexander, concluding from this that while those who were coming had been in some extraordinary way saved, all the rest of the expedition had perished, did not so much feel joy at the safety of Nearchus as he was afflicted to think of the total loss of the expedition. Before all the inquiries had yet been made, both Nearchus and Archias were seen approaching. But Alexander had great difficulty in recognizing them, and as he saw them long-haired and dressed in miserable rags his grief was the more vehement for his lost fleet. At length, grasping Nearchus by the hand and leading him apart both from his attendants and his guards, he gave way to a long fit of weeping. At last after a long time, having recovered himself, he said, " Ah, well ! since you have returned to me safe, and Archias here along with you, that should be to me some consolation after the loss of all; but tell me now in what manner the ships and the troops on board perished.""O king !" he replied," the ships are safe, and the troops also, and we have come in person to report their safety." Alexander now wept all the more as the safety of the squadron was unhoped for, and then inquired where the ships were detained. “They are hauled up." he replied, "for repairs, on the beach of the river Anamis." Then Alexander swears by Zeus of the Greeks and Ammon of the Libyans that in all sincerity he rejoices more at these. tidings than in being the master of all Asia, since his grief for the loss of the expedition (had it happened) would have counterbalanced all his other good fortune.
XXXVI. But the governor, whom Alexander had arrested for bringing idle news, seeing Nearchus present, falls down at his knees and says, "I am the man who announced to Alexander that you had arrived safe. You see how I am situated." Nearuhus thereupon entreated Alexander to let the man go, and he is let go accordingly. Then Alexander presents thank-offerings for the safety of the expedition to Zeus the saviour, and Heracles, and Apollo the averter of evil, and Poseidon, and all the other sea-deities, and he celebrated a contest in gymnastics and music, and conducted a solemn procession. A foremost place in the procession was assigned to Nearchus, who was

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pelted by the army with fillets and flowers. Erythres, from whom the sea receiving its When the king had brought all these demon- name was called the Erythræan. Weighstrations to an end, he says to Nearchus, "I wish ing thence they sailed along the shores of the you not, Nearchus, to incur again any risk of same island and anchor on it again, and desery your life, or to be exposed to hardships, and another island distant from this large one about some other officer will conduct the expedition 40 stadia. It was said to be sacred to Poseidon from this to Suşa." Bat Nearchus answered and inaccessible. Next morning they were putting and said, "I wish, 0 king! in all things to out to sea, when the ebb-tide caught them with obey you, and it is only my duty; but if you such violence that three of the ships were strandwish to do me any favour, pray do not so, but ed on the beach, while the rest of the floet escaped permit me to lead the expedition all through- with difficulty from the surf into deep water. out, until I bring your ships safe to Susa. Let But the stranded vessels were floated off at the it not be that while the difficult and dangerous return of the tide, and on the second day put part of the enterprise has been entrusted to me, into the port where all the other ships had anthe easy part which farne is now ready to chored. This was in another island, distant crown, is taken from me and given into the from the mainland somewhere about 300 stadia, hands of another." Alexander stops him while which they had reached after sailing 400 stadia. he is still speaking, and acknowledged the debt They doparted thence towards morning, passof gratitude which ho owed him. And so he ing a desert island which lay on their left. It sends him down to the coast, giving him but was called Pylora, and they drop anchor off a small escort, as one whose road would be Sisidone, which was a mere hamlet, and through a friendly country. But neither was could supply nothing but water and fish. The his march to the sea made without toil and people subsisted on fish, for the barrenness of trouble, any more than the former march: for the the soil left them no choice of diet. After takbarbarians, having mustered from all the parts ing water on board they bore away, and after around, possessed themselves of all the strong- running 300 stadia anchor at Tarsia, which holds in Carmania, which they did because i is a projecting headland. They touch next at their satrap had been put to death by Alexander's Catna, an island both bare and flat. It was orders, and Tle polemus, who had but recently said to be sacred to Hermes and Aphrodite. succeeded, had not yet secured his authority. The distance run was 300 stadia. To this island And so they had to fight twice or thrice the same every year sheep and goats are sent by the day, with successive bands of barbarians who neighbouring tribes as sacred offerings to Hercame suddenly in view. And thus, without any mes and Aphrodite, and these were to be seen respite from fighting, with pain and difficulty, running about in a wild state,--the effect of time they reached the coast in safety. Nearchus and the barrenness of the land. there and then offers a sacrifice to Zeus the XXXVIII. Up to this point they were in saviour, and celebrates a gymnastic contest. Carmania, and the realms beyond belonged
XXXVII. But when the religious ceremo to the Persians. The length of the voyage nies had been duly performed they put out along the Carmanian coast was 3700 stadia. again to sea, and after coasting along a desolate The people live after the manner of the Persians, and rocky island anchor on the shores of who are their next neighbours, and their milianother island, a large one with inhabitants, and tary system is quite similar. Weighing anchor distant 300 stadia from the last port. The they bore away from this sacred island, and desert island was called Organa, and the isl. now sailed along the coast of Persis, and first and where they anchored Oäracta: it pro- drew to land at a place called Ila, where there duced vines and palm-trees and corn. The is a harbour in a small and desolate island known length of the island is 800 stadia, and the by the name of Cæcander. The distance chief of the island, Mazenes, sailed along | run was 400 stadia. Towards morning they with them to Susa, having volunteered to be reachud another island, which proved to be inpilot of the fleet. In this island they professed habited, and there dropped anchor. Here, as to point out the tomb of the very first sovereign Nearchus tell us, pearls are fished for, just as of the country, and said that his name was in the Indian Sea. Having sailed along the ex

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treme part of this island for a distance of about 40 stadia, they anchored upon it. The next place where they cast anchor was near a lofty mountain (called Ochus), in a secure haven. The inhabitants of the place were fishermen. And sailing thence, after ranning 450 stadia they anchor at Apostana. Many boats were riding there at anchor, and there was a vil lage at a distance of 60 stadia from the sea. Having left this place during the night, they sail into a bay where the shores were studded with numerous villages. The distance they had run was 400 stadia. They moored at the base of a hill where palm-trees grew, and all kinds of fruit-trees which are found in Greece. Launching thence they sail along the coast somewhere about 600 stadia and reach Go- gana, an inhabited part, where they anchor at the mouth of a mountain-stream swollen with rain, called Areon. Anchoring there proved a matter of some difficulty, for the passage by which the mouth of the river is entered is a narrow one, the tide at ebb leaving shallows in every direction. They left this and anchor next at the mouth of another river, after a long run of 800 stadia. The name of the river was Sitacus. Here also they found it difficult to anchor. Indeed, the whole of this voyage along the coast of Persis was amid shoals and shallows and breakers. There they take on board a large stock of provisions, which had been sent thither by order of the king to victual the fleet. They remained in this plabe onerand-twenty days in all, and having hauled up on shore such of the ships as had been damaged, they repaired them, and the others they put into proper trim.
XXXIX. Sailing thence they came to Hieratis, a place containing inhabitants. The distance they had made was 750 stadia. They anchored in a canal filled with water, which was drawn from a river and flowed into the sea, and which was called Heratemis. But at sunrise they sail away and come at length to a mountain-stream called Padagron. Here the entire district formed a peninsula. In this there were many gardens wherein grew all manner of fruit-trees. The name of the place was Mesambria. Bat launching from Mesambria and making about 200 stadia, they come to anchor at Tao ce, on the river Granis. In land from this place lay the royal city of the
Persians, situated at a distance of 200 stadia from the mouth of the river. Nearchus relates that on the way a whale had been seen cast up on the strand. Some of the sailors rowing up to it took its measure, and reported that it was fifty cubits long, that its skin was armed with scales about the thickness of a cubit, and that great quantities of shells and sea-weeds were clinging to it. He states also that dolphins were to be seen in great numbers swimming around the whale, which were larger than the dolphins of the Mediterranean Sea. After leaving this they put into the Rogonis, a mountain-stream swollen by rain, where they anchor in an excellent haven. The distance they had sailed was 200 stadia. Having sailed thence and run 400 stadia, they bivouac on the banks of another torrent, which bore the name of Briza na. Here they found difficulty in anchoring, because there were shoals and breakers and sunken rocks which showed their ridges above the surf. They succeeded, however, in anchoring when the tide was fall, though the ships were left high and dry when it ebbed again. But with next high-water they sailed out and anchored in the stream The name of this river was the Oroatis, the greatest of all the rivers, as Nearchas tells us, which he found in the course of this voyage falling into the outer ocean.
XL. Up to this point the inhabitants were Persians; beyond it Susia ns. Beyond the Susians, dwells an independent tribe called the Uxii, whom I have described in my other narrative as freebooters. The length of the voyage along the shores of Persis was 4400 stadia. According to general report, Persis has three different climates, for that part of it which is formed by the peopled district lying along the Erythræan Sea is sandy and barren on account of the heat; while the part beyond this enjoys a delightful temperature, as the mountains there stretch towards the pole and the north wind, and the region is clothed with verdure and has well-watered meadows, and bears the vine, which is widely cultivated, and all fruits except the olive, while it blooms with all manner of pleasure-gardens and parks, and is traversed by clear streams and studded with lakes, and lake and stream alike are the haunts of aquatic birds in endless variety; and it is also a good country for horses, and affords

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pasturage to these and other beasts of burden, while it is also everywhere well-wooded, and abounds with wild animals. The part, however, which lies still further to the north is said to be bleak and cold and covered with snow, so that, as Nearebus tells us, certain ambassadors from the Euxine Sea having gone a very little way met Alexander going on to Persis, who was surprised at seeing them, when they explained to him how short the road was. I have already stated that the next neighbours to the Susians are the Uxians; just as the Mardians, who are & set of robbers, are neighbours to the Persians, and the Cosswans to the Medes. And all these tribes Alexander subdued, falling upon them in the winter-time, when they considered their dominions were inaccessible, and he found. ed cities with a view to wean them from roving habits and attract them to the plough and agricultural life, and put rulers over them to deter them from inflicting injuries on each other. The fleet sailed away from the Oroatis, and so left behind the dominions of the Susians. The rest of the voyage Near chus says he cannot describe with such minuteness as before, for he has nothing to record but the names of the havens at which they touched, and the length of the voyage from one of them to another: for the land along the coast was covered with shoal-water and the surf extended far out to sea, rendering it a dangerous matter to seek the shore for anchorage, so that the rest of the voyage lay mainly in the open sea. They sailed away, he also tells us, from the mouth of a certain river where they had landed, and bivouacked on the borders of Persis, taking there on board a supply of water to last for five days, as the pilots in formed them that no water would be found on the way.
XLI. After having sailed on for 500 stadia, they drop anchor at the mouth of an estuary which abounded with fish, the name of which was Cata derbis, having an islet lying at its mouth called Margasta na. They sailed from this at dawn of day, with the ships in single file through shallow water. The existence of the shoal was indicated by stakes fastened on this side and on that, in the same way as sign. posts are exhibited in the isthmus between the island of Leucadia and Acarnania, to
warn seafarers against running their ships aground on the shoals. But the shoals of Leucadia are sandy, and on that account stranded vessels can be readily floated again. In the present case, however, there was mud both deep and tenacious on both sides of the passage, so that if vessels were once stranded they were hopelessly lost: for it was of no avail to thrust poles into the mud to move them away, nor could the men jump out and push them into navigable water, for they would them. selves sink in the mud up to the very waist. Having thus with great difficulty made their way for 600 stadia, they came to anchor, each crew remaining in its own ship, and then thought of dining. But during the night and all the next day, even till eventide, they were sailing in deep water, and completed a course of 900 stadia, anchoring at the mouth of the Euphrates near a village in Babylonia, called Diridotis, which was the emporium of the sea-borne trade in frankincense and all the other fragrant products of Arabia. The distance from the mouth of the Euphrates up to Babylon, as Nearchus gives it, is 3300 stadia.
XLII. Here word is brought that Alexander was marching towards Susa; so they sailed back from this place to join him by sailing up the Pasitigris; and they sailed back, with Susis on their left hand, along the shores of the lake into which the river Tigris empties itself, which, flowing from Armenia and passing the city of Nineveh --so great and flourishing in the olden timesencloses a region between itself and the Euphrates, which is on that account called Mesopotamia. The distance from where they entered the lake to where they entered the river was 600 stadia. This was at a point where a village belonging to Susis is situated called Aginis, the same being 500 stadia distant from Susa. The length of the voyage along Susis to the mouth of the Pasitigris is 2000 stadia. They sailed thence up the Pasitigris through a well-peopled and fertile country, and having proceeded 150 stadia drop anchor, and there wait the return of messengers whom Nearchus had despatched to find out where the king was. Nearchus then sacrificed to the gods who had preserved their lives, and celebrated games, and great was the rejoicing of all who

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belonged to the expedition. When word was this region, which we have spoken of as an brought back that Alexander was approaching, isthmus extending from the Arabian Gulf they sailed again up the river, and anchor into the Erythrean Sea, from being inhabited, the neighbourhood of the bridge by which that even the parts which run up further to Alexander intended to lead his army to Susa. the north are a desert of sand. Moreover, men In that same place the troops were reunited, setting forth from the Arabian Gulf in when sacrifices were offered by Alexander for Egypt, after having sailed round the greater the safety of his ships and his men, and games part of Arabia to reach the sea which washes were celebrated. Nearchus, whenever he was the shores of Persis and Susa, have reseen among the troops, was pelted with flowers turned, after sailing as far along the coast of and fillets. There also both Nearchus and Arabia as the water they had shipped lasted them, Leonnatus were crowned by Alexander with and no further. But those adventurers whom golden crowns-Nearchus on account of the Alexander sent from Babylon with insafety of the expedition by sea, and Leonnatus structions to sail as far as they could along the for the victory which he had gained over the right-hand coast of the Erythræan Sea, with Orite and the neighbouring barbarians. It a view to explore the regions lying in that was thus that the expedition which had start direction, discovered some islands lying in their ed from the mouths of the Indus was brought route, and touched also at certain points of the in safety to Alexander.
mainland of Arabia. But as for that cape XLIII. Now the parts which lie to the which Nearch us states was seen by the exright of the Erythræan Sea beyond the pedition projecting into the sea right opposite realms of Babylonia belong principally to to Carmania, there is no one who has been Arabia, which extends in one direction as far able to double it and gain the other side. But if as the sea that washes the shores of Phænicia the place could possibly be passed, either by a and Syrian Palestine, while towards sun- sea-route or a land-route, it seems to me that set it borders on the Egyptians in the Alexander, being so inquisitive and enterprising, direction of the Mediterranean Sea. Bat would have proved that it could be passed in both Egypt is penetrated by a gulf which extends these ways. But again Hanno the Libyan, up from the great ocean, and as this ocean is having set out from Carthage, sailed out into connected with the Erythræan Sea, this fact the ocean beyond the Pillars of Heroules, proves that a voyage could be made all the way having Libya on his left hand, and the time from Babylon to Egypt by means of this until his course was shaped towards the rising sun gulf. But, owing to the heat and utter sterility was five-and-thirty days; but when he steered of the coast, no one has ever made this voyage, southward he encountered many difficulties from except, it may be, some casual seafarers. For the want of water, from the scorching heat, and the troops belonging to the army of Cam- from streams of fire that fell into the sea. byses which escaped from Egyptand reached Cyrene, no doubt, which is situated in & someSusa in safety, and the troops sent by Ptole! what barren part of Libya, is verdant, pogmy the son of Lagus to Seleucus Nicator sessed of a genial climate, and well watered, to Babylon, traversed the Arabian isthmus has groves and meadows, and yields abundantly in eight days altogether. It was a waterless all kinds of useful animals and vegetable products. and sterile region, and they had to cross it But this is only the case up to the limits of the mounted on camels going at full speed, while area within which the fennel-plant can grow, they carried water with them on camels, tre- while beyond this area the interior of Cyrene is velling only by night, for by day the heat was so but a desert of sand. fierce that they could not expose themselves in So ends my narrative relating to Alexander the open air. So far are the parts lying beyond the son of Philip the Macedonian.

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INSCRIPTIONS FROM KÂYİ.
BY G. BUHLER. Some months ago Rosaheb Gopalji G. De- Bession of by the caste of the Kapilas. During sai, Deputy Educational Inspector, Bharuch, sent the times of the Musalman rule, in the reign me impressions of two copper-plates, of which of Mahmud Bigarhê, the Kapilas were sorely he had obtained the temporary loan, when visit- oppressed. A portion of the community fled to ing on his official tour the ancient town of Gangå sågara in Bengal, and took away two Kå vi, situated not far from the Gulf of Cam- of the plates. The others remained in Kavl. bay, a few miles to the south of the river A few years ago, when a late Mansiff of JamMahi. He informed me that, besides the two busar and Raosaheb Mohanlal Ranchhoddas, specimens sent, there were several other grants Deputy Educational Inspector of Surat, visited in the possession of the Kapila Brahmans the town, some of them were lent to the former of that town. I soon ascertained that one of the gentleman, and were forwarded for inspection impressions had been taken from the second half to Mr. Justice Newton.t of a grant issued by king Jayabhata of the The plates are now held in great reverence. Gurjar dynasty, the father of Srimat Their possessors refuse to sell them at any Dada or Dadda, whose grants have been de- price. But it would seem that formerly they ciphered by Professors Dowson and Bhandarkar; were not esteemed so highly. For No. 2 has while the second showed the well-known genea- lost a large circular piece out of the centre, logy of the Chaluky a kings of Anahilla- which, the owners say, was cut out in order to pathaka or Anhilvad-Pathan. As shortly mend a copper pot that had lost its bottom. The afterwards I was obliged to visit Amod and Kapilas suppose that all the plates were issued Jambasar in the course of my official tour, I by a king called Munjor Munja, who, accordused this opportunity for spending a day at ing to their tradition, was cured of leprosy by Kåvi, and for looking personally after the plates bathing in the water of the Påtâla Gangå, raised and the antiquities of the place. After a consider by their heros eponymos Kapila, and that they able amount of palavering, and a certain show contain something in their favour. In confirmaof resistance, which are de rigueur in dealings tion of their statement they appeal to their between inquisitive antiquarians and Orientals, Mahatmya, which celebrates the glories of the the Bhattas of the Kapila Brahmans allowed Kapila Kshetra, the coast between the themselves to be persuaded by Râosaheb Gopalji Narmada and the Mahisagara. The latter work, and myself to hand over five copper-plates, viz. : of which I got the loan for a few hours, confirms, 1. The second half of a grant of Jayabhata however, a portion of their story only. It deof Bharuch,
scribes the foundation of the Kapila caste by 2, 3, and 4. Three plates (the second of which is the Rishi, who is said to have assembled two thou
inscribed on both sides) with a grant of a sand learned followers of each of the four Vedas, Rashtrakata king, called Govinda and to have thus established a new caste. It also råja,
contains the story of the raising of the water of 5. A grant of one of the Chalukya kings the Pâtâla Ganga, which is said to have been
of Anhilvad-Pathan, probably of Abhaya- brought to the Righi in a small cup by the king pâla.
of the Nagas, and afterwards to have increased The history of these plates is stated to be as through the power of Kapila's tapas. It finally follows:-Five or six hundred years ago a small mentions that by its means & king was cared of tank, or receptacle for water, attached to the out- leprosy ; but his name appears to have been side of a house behind a temple of Gangesvara Karkataka (or something like it, the MS. Mahadeva at Kavi was cleaned, and, among being nearly illegible in the passage), and there the rabbish at the bottom, seven inscribed cop- is no mention of his having granted SÅsanas to per-plates were found. These were taken pos- the Kapila community. The sequel will show
• Written in Jane 1875.
are the least interesting and worst preserved pieces in the + From RAosheb Mohanlal's statements I gather that collection. No. 2 bears trace of having had the letters Nos. 9 and 6 only were prodaood and sent to Bombay. They'filled in with ink to make them more legible.

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that the contents of the inscriptions are still by the extreme slovenliness of the execution, more than the Mahátmya at variance with the which, especially towards the end, makes the tradition current in our day.
work of deciphering very troublesome; by I.-The Grant of Jayabhata.
peculiar form of the letter t (), which occurs The plate recording a grant of Jay a bhata in the word anvito (1. 3), mátá (1.9), pati]ta contains, as stated above, its second half only. (1. 11), and by the modern form of n % in the Originally it measured ten inches in height by groups ndh and nth à in gandha (1. 10 ) and in thirteen in breadth. But not inconsiderable pantha (1. 12). The disregard displayed by the pieces have been broken off from the right | engraver of the rules of Sanskrit grammar is and left hand sides, so that the latter have as. as profound in this plate as in all other Gurjara sumed a nearly semicircular shape. The losses, sisanas. fortunately, fall chiefly on the unimportant In spite of its mutilated state, Jayabhata's honorific epithets of the grantor, and on the grant is one of the most important inscriptions well-known verses from the Mahabharata which which have turned up of lat. For, besides givpronounce blessings on those who give lands, ing authentic information regarding the second and curses on those who resume them. It is, chief of the Gurjara dynasty known to us, it however, to be regretted that the date, the name connects the history of the Gurjara kingdom of the writer, and the signature of the grantor with that of Valabhî; it contains most inhave suffered mutilation. The plate seems to teresting geographical information; it goes far to have undergone very rough treatment, as it is discredit the speculations regarding the origin of full of indentations. A few letters of the 20th the era of Vikramaditya, which of late have oband 22nd lines have been incised with suchtained the sanction of some of the most eminent violence that the punch has penetrated to the antiquarians, and it affords an important contribuother side of the plate. At the back some lines tion towards the history of the Indian alphabets. of illegible letters appear, as if the engraver As regards the first point, there can be, I think, had first began his work there, but had after- no reasonable doubt that the grantor, Jayawards abandoned his attempt. The plate is free bhata, belonged to the Gurjara dynasty, which from verdigris and oxidization.
ruled over Bharuch during the 5th century after The letters resemble both those of the grants of Christ. For the two Gurjara grants of Dadda the later Valabhí kings, e.g. Dharasena IV, and
published by Professor Dowson, I as well as of the Gurjara plates published by Professors the grant published by Professor BhandarDowson and Bhandarkar. With the former they kar, and a new grant of the same king disagree in the prevalence of round strokes instead of
covered lately by the Rev. J. Taylor at Umetá, angular ones, and in the size of the letters. They in the Kheda Zilla, || all state that Dadda or bear a resemblance to the latter in many details, Dada I was succeeded by Jay a bhat a, whose viz, in the immoderate length of the mátrás in son was Dadda or Dada II, the grantor of the the superscribed e, ai, o, and au, which curl | four så sanas. If, therefore, in the Bharuch disover three and even four aksharas; in the tricts a grant is found which shows the name shape of the initial i, which consists of two little Jaya bha ta, a strong presumption arises that united semicircles with the open end turned it belongs to the father of Dadda II, even downwards and two dots below; in the pecu- though its genealogical portion may be missing. liar way in which the ri is attached to the hori- To this conclusion point also several other cirzontal stroke of the letter k, instead of to the cumstances. Firstly, Jayabhata's grant vertical one; in the exclusive nse of the form shows several of the phrases which are pecu.
for the uncombined l; and in the peculiar liar to those of Dadda, e.g. punyayasobhivridforms of the letters used in the grantor's sign- dhaye (1.9), utsarpanárthan (1. 11), ajñanatimi. ture, regarding which more will be said below. rapatalávsitamatih (1. 18). The fragment of They are distinguished from the cognate plates the sloka yaniha dattáni purá nare .....
I Jour. R.As. Son New Series, vol. I. pp. 248 et seqq. § Jour. Bomb. Br. R. 18. Soc. vol. X. pp. 19 et seqq.
| The Umet SAsana, which nearly literally agrees with Professor Bhandarkar's Il&o plates, has considerable inter
ent, as it is apparently the prototype of a forged Valabhi grant ascribed to Dhardsena, the son of Gubasena, which is preserved in the collection of the Asiatic Society of Bombay.

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tain an allusion to the war with the Lord of Valabhi which is mentioned in our grant. For in the description of Ja ya bhata's virtues the first grant calls him (according to Professor Bhandarkar's corrected reading) payonidhikrita ubhayataṭaprarudhavanalekhávihṛitanirankusa
(1. 22) allows us to conclude that it contained the reading narendrairdánáni dharmarthayasaskarani, and agreed thus with Dadd a 's plates, T while it differed from the version of the Valabhi plates, yaniha dúridryabhayannarendrairdánáni dharmayatanikritani. It also shows, like the other Bharuch grants, in the second half-verse dánapravahapravṛittadigdantivibhramagunasaof this sloka the incorrect reading nirbhukta- muhah; which compound Professor Bhandarmálya, instead of nirmalyavánta. kar renders by "who by his diversions on both sides of the sea, and the unstinted flow of his bounty, realized in himself the qualities of the guardian elephants of the quarters." This translation is in the main correct, though a various reading given by the Um e't â grant makes the connexion of the parts of the compound clearer.+ Now if it is said of a ruler of Bharuch that he made expeditions on both shores of the sea, the obvious interpretation is that he fought on the eastern and western shores of the Gulf of Cambay. But that is just what the K â v i plate alleges Jayabhata to have done, when it is stated that "he quieted the impetuosity of the lord of Valabhi."
Secondly, Jay a bha ta, the grantor of the Kavi plate, shows that he, like the two Daddas, held his dominions under a supreme ruler, and not as an independent king. In Professor Dowson's plates Dad da II does not call himself Maharaja, but simply states that he had received the five great sabdas or titles. On Professor Bhandarkar's and the Umetâ plates, which are considerably later than the former two, Dadda II assumes the title Mahârâja, but retains the epithet adhigatapanchamaháśabda. Many years ago Bal Gangadhar Sâstri already observed that this epithet is used only by dependent chiefs, not by lords paramount. As far as my knowledge of inscriptions goes, he is right. It would also seem from the manner in which the term maháśabda is used in the Rajatarangini, e.g. IV. 143-44, IV. 684, that it meant not simply 'great title,' but 'title of a great court official,' and could therefore not be applied with propriety to an independent sovereign.* In the case of Dadda I, the first ruler of the family, it is even more evident that he was nothing but a Thakur. For in Professor Dowson's plates he is simply called Samanta, 'the feudal chief,' and in the other plates he receives no epithet at all beyond the customary Sri or Srimat, the illustrious.' On the Kâvi plate Jayabhata gives to himself the epithets samadhigatapanchamahúsabda and mahásámantádhipati, the lord of the great feudal chiefs,' which prove that his position was not different from that of Dadda I. and Dadda II.
Thirdly, it seems that Professor Bhandarkar's grant, as well as the Umetâ plates, con
Jour. R. As. Soc. loc. cit. 270.
The Mahasabdas seem to have been usually five, but not always the same. In the first passage of the Raja. tarangini, quoted above, the offices are stated to have been Mahapratihara, Mahasamdhivigraha, Maháávaśúla, Mahabhandagira, Mahâsâdhanabhagya, and Kalhana distinctly says that these names were invented by Lalita ditya. In the grant of Dhruva sena I. pablished in the Ind. Ant. the titles partly differ,
The Umetâ grant reads payonidhikrita, etc., and the text should be corrected to "payonidhikritobhayata
111
If it is thus evident that the Jay a bhata of Dadda's grants and of the Kâvi plate are one and the same person, it follows that the date given in the latter cannot be referred to the same era as those of the former. Dadda's plates are dated Samvatsara 380, 385 (Dowson), Sakanṛipakála Samvatsara 400 (Umetâ), Sakanṛipakála Samvatsara 417 (Bhandarkar).
Professor Bhandarkar has shown that the Sakanṛipakåla of his plate is the Saka or Śâlivâhana era, which begins 78-9 A.D., and that Professor Dowson's dates have to be referred to the same era. Now as Jayabhata, the father of Dadda, dates his grant in Samvatsara 486, it is evident that he used some era which begins earlier than the Salivahana Šaka. It appears, therefore, natural to assume that the Vikrama era is meant; and this conjecture is, as Professor Bâpudeva Śâstri of Banâras informs me, confirmed by the astronomical data contained in the grant, viz. the statement that Ashadha Sudi 10
tapraradhavanalekhaprahritanirankuta dánapravahapravrittadigdantivibhramagunasamahaḥ." The exact translation of the compound would be "who made an ocean of, i.e. possessed in the highest degree, the sportive qualities of the guardian elephants of the quarters, that roam in the jungles on both shores (of the ocean) and are engaged in shedding copious streams of ichor." The king's resem. blance to the elephants consists in his 'roaming on both shores of the ocean,' and in his dána, which word, as Professor Bhandarkar has pointed out, contains the usual pun.

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THE INDIAN ANTIQUARY.
[APRIL, 1876.
of 486 fell on Sunday, and that on that day the eur entered the sign of Karkata.I Professor Bå půdeva states that the grant must have been issued on July 10, 429 A.D. This result agreos perfectly with what we know of the time of Dadda II. For as the earliest grant of the latter is dated Saka 380, or 458-9 A.D., the interval between this and the date 429 in his father's grant is by no means too long
The discovery of a grant older than the year 445 A.D. and dated in the Vikrama era is fatal to the theory, now held by some Orientalists, that the Vikrama era is (sit venia verbo!) a forgery, and has been invented after the battle of Korur,& by a Vikramaditya who wished to add the glories of a more ancient hero to his own. I, for my part, must confess that I have never doubted that the Vikrama era, which begins 57 B.C., wng really established by a king of that name who lived before the beginning of the Christian era, though I do not think that any reliance can be placed on the legends told by the Hindus regarding him, or on the modern attempts at reconstructing the history of his times. As regards the use of his era, Dr. Bhad Daji's statement, that it does not occur before the tenth century, is certainly erroneous. One of the Rashtrakúta plates of the eighth cen. tury is dated both in it and in the Salivahana Saka, and the Pathan inscriptions of Samvat 802, recording the accession of Vanarâja, can be referred to no other era.
The geographical data of Jay a bhata'sinscriptions are as interesting as the chronological ones. As in the case of Professor Bhåndarkar's grant, it is possible to identify almost all the vil. lages mentioned. The village of Kemajja is the present Kim öjor Kimaj.t Straight to the weat from Kimaj at a distance of five or six hun.
dred yards there is the temple of Asameiver, the Asramadeva of our grant. The present temple is a small brick building erected a few years ago; but it contains an ancient Linga, and near it to the east are an old well and depression in the ground which looks like the remnant of a small tank. To the west of the village lies Sig å mor Sigâm, the Sihugráma of the grant; towards the south-west there is the village of Jamadit called also Samadi, which corresponds to Jambha; and to the north we have the ruins of Golel (on the Trigonometrical map erroneously called Galol), the Golia vali of our plate. Chhira ka ha is not to be traced. Solepar Sagari occupies the position assigned to it. The old roads mentioned in the grant, or rather their representatives (for every monsoon effaces them completely), still exist, and it is not difficult to find the limits of the field assigned to the temple in the sâsana. Golel, which has been entirely deserted of late years in favour of Degå m, as well as Kå vi, Ruņâd, and four other villages show remnants of ancient brick wdvs of a very peculiar construction. These structures, whose distinguishing marks Are double front-walls adorned with fighting lions and elephants, and with peacocks in chunam relievos, further attest the great age of the villages. The people ascribe them to the king Manj or Munja, who has been mentioned above. The whole district abounds in ancient temples, lingas, and murtis, and wonld, I think, repay a visit of our Archæological Surveyor. Il
Jayabhata's grant shows, also, that the wholo of the coast country up to the Mahi belonged to the dominions of the Gurjara chiefs, and that the northern part of the Bharuch Zilla, probably comprising the tålukås of Bharuch, Vå
1 I must state that Professor Kero L. Chbatre of Pana, who kindly calculated the date for me, and a Josht of Surat, diment from Professor Bápudeva's statement. Both as. sert that in 186 Vikrama the Karkasankranti fell on the 18th of Ash Maha Sudi, and that Ash. Su. 10 fell on 3 Tues. day. Both agree, also, that the calculation for 486 8Ali. vdhana Saka gives even less satisfactory results. Tatra bahuvidaḥ pramanam. But, even if the Bombay authori. ties should prove to be right, the error in the krant's state. menta is so small that it may be put down to negligence.
S Or Kordr-vide Mr. Fergasson's Notes on the SAka Samvat, and Gupta Emus, in Jour. R. As. Soc. vol. VII. pp. 8-19.-ED.
11 The Samangadh plate of 754 A.D. : see Jour. Bomb. Br. R. As. Soc. vol. II. pp. 371 seqq.
Sue Report on Sanskrit M88. 1873-74. • Having examined this latter, I am in doubts of its
genuineness : possibly, however, it may be a copy of an older one; but if a copy, may the mode of dating not possibly be an interpolation P-ED.
+ The first form occurs on the maps, the second I heard tised by the villagers themselves. On an old Pålià situated to the north of the village on the road to Golel, it is called Kemaj.
Jama-di consists of Jambha (with assimilation of mbh) =Jammu, and with lengthening to compensate for the loss of the second m=Jama and the diminutive affix d=Sans. krit rt or 14.
See the accompanying map.
Besides K &vt and its neighbourhood, the Jains ruins of Gandhar, as well as Chinchwel and Bon, the ancient seats of the Y&dava Thikurs, and Sajodra near H&msot, are well worth a visit if the visitor is prepared to spend some money on excavations.

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Indian Antiquary Vol V.
Mahi or Mahi-sagar River.
GULF OF KHAMBAY
22
MAP OF
PART OF JAMBUSAR TALUKA
IN BHARUCK ZILLA
TO ILLUSTRATE DR. G. BÜHLER'S PAPER.
SCALE-2 MILES TO AN INCH
Pinak
351
.
W. Griggs photo-lith.

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APRIL, 1876.]
INSCRIPTIONS FROM KÅvt.
113
grâ, Amod, and Jambûsar, were included in the Bharu kachchha Vishaya, just as the southern Ankuleśvara or Akrûreśvara Vi. sha ya comprised the tâlukA of Anklesvar together with the Petta Mahal Hamsot (Hamsapattaka ?).
of 385 the eri 1 and ga of srivitarágasúnoh come also nearer to the Devanagari than to the forms of the so-called cave-characters. Further, in the Umetà grant the sign-manual is as below:
s
The last point which requires attention is the G T Å HA en a examiner will observe that it contains four letters St L AN u TO
sign-manual of king Jayabhata. Any casual
which are nearly pure Devanagari, viz, the double ma in , the syllable Sri 1, and the letter ya y. It is also very remarkable that the hori- and exhibits a large number of perfectly and zontal strokes over the remaining letters of the imperfectly formed Devanagari letters, as well sign-manual are unusually long. If Jayabhata's as the horizontal and vertical strokes which are grant alone showed these peculiarities, they characteristic of that alphabet. might be used as an argament against its genu. The same peculiarity may also be observed in ineness, or they would, at all events, be diffi- the Kavi grant of the Rashtrakata king Gocult to explain. Fortunately this is, however, vinda raja, dated 827-28 A.D. and translated not the case. Professor Dowson's grant of 380 below, where the sign-manual is engraved with a shows in the sign-manual three times a form of stylus, while the body of the grant has been 8 T which is exactly the same as that now used punched in as usual. There also the letters of in Mårvåd, and the noh in Srivitarâgasûnoh the signature are highly ornamented half-formed resembles exactly the Devanagari form now in Devanagari, and about twice the size of the nse (
F 1 ). Again, in Professor Dowson's plate | letters of the grant.
qur INZZ NEYB
These facts, I think, suffice to prove two There are other points, such as the existence of things :-firstly, that the engravers of the plates a few inscriptions of the eighth and ninth centried to imitate the signatures of the kings turies written in Devanagari characters, which which they had before them in the written do- make it very probable that the alphabet now cuments which they copied ; and, secondly, that in general use throughout the greater part of already, in the beginning of the fifth century India is much older than is commonly supposed. A.D., an alphabet resembling the present Deve- But the subject is too important to be treated någari, and based like it on the principle of incidentally, and I must reserve its fuller consifitting the old cave-characters between hori- deration for another opportunity. For the zontal and vertical lines was used for the pur- present I only wish to draw the attention of poses of everyday life.
Sanskritists to this point. ..........cfeaf arer fag f ra...................... %.... [HOT]a regret: 16 T am ........ .... T h at 7 TITTAT HITT
T rafa ...... ........ H a lamat 7 T: TEHT: Tangarafareri........ ........g ada # THITETTOata at sagata[er] ...... .. कृतोस्ति भसिधाराजलेन शमितमासभ वलभीपतेयुदे यो नशेषलोकसभापकलापदस्तायिकानल....
There are two Devanagart inscriptions dated in San found a third, dated Samvat 900, on a PALA at Waghel. vat (Vikrama) 802 under the images of Uml- Maheśvara . In line 1 read of a 1.8-464648194; 1914 and Ganapati at Anhilv&q.Pathar, and Major Watson has 1.6- 18- , a . feü incertain

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114
7
[[]] [[समितिदेकदम्म केन्शनमकुटरकातरं
पादपः समधिगतपंचम[]
8 [ दो ] हासामन्ताधिपति श्रीजयभटः कुशली सर्व्वानेव राजसामन्तभोगिकुविषयपतिराष्ट्र ग्राम महत्तराधिकारिकाद [?]
9
[न] नुदर्शयत्यस्तु वस्संविदितं यथा मया मातापित्रोकात्मनश्चैहिकामुष्मिक पुण्ययशोभिवृद्धये केमज्जुग्रा [म]
10 [[]] विश्रमपदेभ्यः गन्धपुष्पदीप्रतिशतसम्मानोदयेन देवकुलस्य ख
11 [व] तितनिसंस्कारनवकर्म्माताद्युत्सर्पणार्थं श्रीभरूकच्छविषयान्तर्गत केमज्जुग्रामे ग्रामक्यापरदक्षिणसीनि पञ्चाशन्नि] वर्त्तनप्रमा
12 णो भूखण्डः यस्य घाटनानि पूर्वटः छीर कहग्रामग/मिपन्था दक्षिणतः जम्भा ग्रामसीमासन्धिः अपरतः जम्भाग्रामएगोलिअवलि -
15 ग्रामगामी पन्था उत्तरतः केमज्जुग्रामसीहुग्गाम क्तामीपन्था वटवापी च एवं चतुरापाटनोपलक्षितं क्षेत्र सोपरिकदर.
14
सभूतवातप्रत्यायं सधान्याहिरण्यादेयं सदशापरध सोत्यद्यमानविष्टिकं अचाटभटप्रावेश्यं सर्व्वराजकी यनामहस्तम
15 क्षेपणीय पूर्वापरदेवह्मदार भूमिद्रिन्यायेनाचन्द्रा रचितसनसमकालीनमद्यपादशुद दशम
THE INDIAN ANTIQUARY.
24
16 कर्कटकरशी सकान्ते रवी पुण्यातथावुदकातिसम्र्गेण देवदयत्वेन प्रतिपादितं यतोस्याचितया तपोवनाचारस्थित्या भुंजतः कृप्रतिदिशती न मागामिभिद्रनृपतिभिः भरमौर
17
:
यमस्मदा यो मन्यः परिपा यश्चाज्ञानतिमिरपटलावृतमतिराच्छिन्द्यादाच्छिद्यमानं वानुमोदेत स पञ्चभिर्म्महापातके स्सोपपातकैः
05
18] लायेतव्यश्व 19 संयुतिस्स्यादित्युक्तं च भगवता वेदव्यासेन व्यासेन षष्टिवर्षसहस्राणि सर्गे तिष्ठति भूमिदः आच्छेत्ता चानुमं
20 ता च तान्येव नरके वसेत् । विन्ध्याटवीस्वतोयासु शुष्ककोटरवासिनः कृष्णाहयो हि जायन्ते भूमिदयं हरन्ति ये । बहुभि [र्व्व
g 1 सुधा भुक्ता राजभिः सगरादिभिः यस्ययस्य यदा भूमिस्तस्यतस्य तदा फलं भनेरपत्यं प्रथमं सुव [ण्णं भूवैष्ण]
28 [वी सूर्यसुता ] व गावः लोकत्रयं तेन भवेद्धि दत्तं यः कचिनं गां च महीं च दद्यात् यानीह दत्तानि पुरा नरे ।
23
निर्भुक्तमाल्यप्रतिमानि तानि को नाम साधुः पुनराददीत । स्वदत्तां परदत्तां वा यत्ना नाच्छ्रेयोनुपालन मिति || श्रीकण्डकणकदूतकं || संवत्सरे शतचतुष्टये ष .. ... (यू 2 486) + अषाढसुदि आदित्यवारे || निबद्धं लिखितं चेतं.
•
समय
[दे].
26
[APRIL, 1876.
........
Translation.
(His son is) the Lord of the great feudal chiefs, the illustrious Jayabhata......who (is covered) with showers of pearls fallen from the split temples of the elephants (of his enemies). . . ., whose uplifted right arm trem bles in battle . ., who like a lotus-pool many tens of thousands of opened. . . . ., who resembles the (full) moon since he is master of the multitude of all the fine arts (kalá), just as the full moon includes all the digits (kald), but is not affected by any blemish,-who resembles the ocean since he protects the crowd of hostile kings$ (vipakshabhabhrit), just as the ocean received the multitude of wingless mountains (vipakshabhubhṛit),-who resembles Krishna,
+ In 1. 7 read - सर्वैर्गीयते. कदम्बकें; मुकुट; किरण; रंजित 1.8–भोगिक'; 19- पित्रोरा, 1.10-प्रदानसंगीत ... प्रवर्तनसंमार्जनो; 1.11 - पतितमतिसंस्कार मस्या'; 1. 12 - यस्याघाट पूर्वतः मी संधि: ग्रामात् गोलि. 1. 18केमज्जुप्रमात्सीहुग्रामगामी 1.14- सधान्यहि ; देशापराधं राजकीयानांम; 1.15 - Possibly शुद्ध possibly दशमी or मा. 1.10 - राशी संक्रा; देवदाय ; 1.17 - व्यासेधः वर्त्तितव्य;
;
;
......
******
since he destroys his enemies with his army placed in a well-looking circular battle array (sudarśanachakra), just as Krishna slew his foes with his war-dise Sudarśana (sudarsanachakra), but has not a black heart (krishnasvabhava), - who resembles Śiva, since he is covered with a great quantity of ornaments (bhatinichaya ), just as Siva is covered with a great quantity of ashes (bhutinichaya)....,-who resembles the new moon, since whilst the splendour of his body is increasing he causes the people to worship with folded hands on account of the lightness of the taxation (alpakara), just as the new moon when she is on the increase and sheds slender rays (alpakara) still causes the people to salute....ll-who by the edge of
;
गामिभिद्र 1.19 संयुतः वर्ष स्वगैः 1. 20- विन्ध्याटवीष्यतो :- भूमिदायः 1.23- निर्माल्यवान्त.
t The lower part of the mark for 400 is broken off. I owe ita restoration to Mr. Bhagvanlal Madhavil, who has lately found it on a Valabhi plate.
§i.e. when they have made their submission.
This refers to the Hindu custom of saluting the new moon on its first appearance.

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APRIL, 1876.)
INSCRIPTIONS FROM KÅVI.
115
his sword quieted in battle the impetuosity of the same being not to be entered by the reguthe lord of Valabhi-who quenching the fire lar or irregular soldiers, I nor to be meddled of the desires of the great Pandits of the whole with by any royal officers, (the grant being world and giving them the fruits of their made) under exclusion of all ancient and recent wishes) is praised in songs by the whole crowd gifts to gods and Brahmans, and to last as long of the wives of the gods --whose lotus-foet are as moon, sun, sea, earth, rivers and hills endure. reddened by the rays of the crest-jewels of a Wherefore nobody is to cause hindrance to him hundred princes,-(and) who has obtained the who by virtue of his following the rule of conduct five great titles.
of this hermitage enjoys it, cultivates it, causes (He being) in good health addresses these it to be cultivated, or gives orders regarding it. commands to all kings, feudal chiefs, governors The future gracious kings, be they of our of provinces, governors of zillâs, chiefs of tâlu- race or another, should respect this our grant kas and villages, (his) officials and all others :- and protect it, and he who-his mind being
Be it known unto you that, in order to increase obscured by the dark cloud of ignorance-rethe fame and the spiritual merit of my parents sumes it or allows it to be resumed, shall be guilty and of my own self in this world and in the next, of the five mortal sins and of the minor sins. I have given, (confirming the gift) by a libation And the venerable Vyasa, the compiler of the of water, on the tenth day of the bright half of Vedas, has stated as follows: Ashadha, when the sun entered the sign of the
“The giver of land resides sixty thousand Scorpion on an auspicious day, to the worshipful | years in heaven, but he who resumes it or abets Aśramadeva, established in the village of its resumption resides as long in hell." Kemajju, in order to defray the expenses of “Those who resume grants of land are born perfume, frankincense, flowers, lamps, of a per- again as black cobras, and live in dry holes in petual musical service, of the cleaning of the tem- the waterless jungles of the Vindh yas." ple, and of the repairs of its broken, rent, and "Many kings, as Sagara and others, have fallen (portions), of new works, of painting (it), enjoyed the earth; the fruit of the earth beand the like, a piece of land measuring fifty longs to him who possesses it." nivartunas and situated on the south-western "The first-born of Fire is Gold, (from Vishnu boundary, in the village of Kemajju, incinded comes the Earth, from the Sun are born) the in the province of Bharukachchha, as a gift Cows; he who presents gold, a cow, or land to the gods—this field being marked by the fol. has given the three worlds." lowing four boundaries to the east by the road “What pious man would resume-the gifts of leading to Chhira ka ha, to the south by the former kings...... which resemble leavings P" extremity of the territory of Ja mbha, to the “He should protect, according to his power, west by the road from Jambh â to Goliavali, grants of land made by himself or others. ... to the north by the road to Sih ugrama and ...... Protecting is better than giving." the well near the Vad tree-according to the ana- The illustrious Kandakanaka is the execulogy of the reasoning from the familiar instance tive officer. In the year four hundred and of the ground and of the clefts therein, together eighty-six (486), in the bright half of Asha dha, with its ... together with its green and dry on a Sunday. Composed and written by .... produce, together with its income in grain and My own sign-manual, (that) of the illustrious gold, together with its ten faults,t together Jayabhat a (a) e (va). with the right of forced labour arising therefrom,
(To be continued).
.
Regarding the correct interpretation of the word In the treatises on law it is usually explained by stena, ' mahasabda see above.
thief,' and in some cases it is combined with krora, 'cruel In the Gurjara'inscriptions the vishayapatis are always men.' BAL Gangadhar Satri renders it by 'followers of placed before rishtrapatis,-contrary to the practice of the king,' and comes, I think, very near to the truth. For other grants. The vishaya in Gujarat must have been a the enumeration of the component parts of an Indian army. larger territory than the rashtra.
as given in Kamandaka's Nitisara, XVI. 6-7, ineludes,
besides the ata vikal balam, the men of the forest, i.e. + Several eminent Sastris whom I have lately consulted
Bhile, Kolis, &c., who never were much better than thieves, regarding the term sadásdparadha have independently
especially the abanitan kruran lubdhakar dushtakarma. arrived at the conclusion that the ten faults refer to the
nah, the uncounted cruel ones, hunters, doers of evil deeds ten actions about land possible under the Simavivada.
or outcastes,' i.e. the whole rabble of irregular soldiery prakarana. I had made the same conjecture.
and camp followers, who in our days, too, always swell the II now translate the word chata by 'irregular soldiers.' | train of a native prince.

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THE INDIAN ANTIQUARY.
[APRIL, 1876.
THE NÍTIMANJARI OF DYÂ DVIVEDA.
BY DR. F. KIELHORN, DECCAN COLLEGE, PUNA. At a time when both in Europe and in India that he cannot be older than the latter. The much attention is paid to the study of the Vedas, large number of Vedic and other writings quoted a short account of the Nitimanjari, composed by by himt give to his work at first sight some apDya Dviveda, may not be altogether void of pearance of originality, which it loses as soon interest, the more so because MSS. of it appear as one discovers that in this, as in everything to be rare,* and because the title describes the else, the author has simply followed SA ya na. contents of the work very vaguely and imper- The only work of which he does cite long pasfectly. The Nitimanjari is a collection of moral sages that are not to be found in Sayaņa's maxims in verse which differs from similar col. commentary is the Brihaddevata, a fact from lections in this, that the maxims propounded in which a future editor of the latter may be able it are in every case illustrated by some story to derive some advantage. told or alluded to in the Rigveda. Indra's battles On the whole, the Nítimanjari, together with with the demons, the many legends told about its Bhashya, appears to me to be of little value, the Asvins and Ribhus, the prayers addressed to and not to deserve a complete edition. To give the rising sun, interest the author only in so far the reader some idea of the way in which the as they appear to him to inculcate some moral author has accomplished his task, I publish, betruth,--that the wicked are sure to meet with low, the verses contained in the first chapter. punishment, that kindness towards all beings They are generally so simple and easy to underis the true sign of nobility, that father and stand that an English translation would be mother should be honoured, &c. &c. For illus- superfluous; but in order to show at once what trations of such maxims he has searched through Vedio passages are alluded to, I have quoted the whole of the Rigveda, and in making the under each verse the verse or verses of the Vedic legends serve his purpose he has shown Rigveda on which the author professes to have no small amount of ingenuity.t
based each maxim. The Nitimanjari contains about 200 verses;
बहुमजस्यापत्यस्य दारिद्यं सूचयति it is divided into eight chapters, each of which contains those verses of which the illustrations बहुमजस्य पुत्रस्य सुवाचो ऽपि सदा विपत् । are taken from the corresponding Ashtaka of सीदनिन्द्रं मधुच्छन्दा वस्वयाचदचीत नः॥१॥ the Rigveda. The whole is accompanied by a
(Rv. I, 4, 6.) commentary, which not only explains the original verses, but also cites the Vedic passages referred
याचकानां धैर्य कुत इत्यर्थ आह to in the latter and comments on them at great याचकानां कुतो धैर्य यत्तत्याज पुरंदरः । length. Both the text and commentary are
अभूत्सोममनाः सानौ दृष्टा तमिध्ममानसम् ।। २॥ composed by Dyâ Dviveda, the son of Lakshmidhara, grandson of Atri, and great
(Rv. I, 10, 2.) grandson of Mukunda Dviveda. Nothing cer- FrTrac T T TT TTC tain is known to me regarding his age, but as
निन्दावादरतो न स्यात्परेषां नैव तस्करः ! in the interpretation of the Vedio verses cited by him he closely follows and often copies the निन्दावादाद्धि गोहर्ता शक्रेणाभिहतो बलः ।। ३ ।। commentary of Så y an â charya, it is clear
(Rv. I, 11, 5.) The only copy which has ever reached Europe is, if I In the commentary on the first chapter the author quotes am not mistaken, in the possession of Prof. M.Müller. One
the following:-Anukramani, Åsvaldyana-stra, an Ujani. copy I bought some years ago and a few others are mentioned in the catalogues of Sanskrit MSS. that have lately shad, Riglakshana or Vaidikalakshana of Saunaka (Rig. been published in India.
veda prátisakhya), Rigvidhina of Saunaka, Kaushitaki. + It is hardly necessary to remind the reader that the brAhmana and grihyasútra, TAndyam, Panchavinia-brah Homeric poems have been treated similarly by the Greeks. mana, BțihaddevatA, BÅhmana, Bhashya (sometimes $8. Anaxagoras is said to have been the first who maintained
yana's commentary on the Rigveda, but perhaps also some την "Ομήρου ποίησιν είναι περί αρετής και δικαιοσύνης,
commentary on the Brihaddevatá), Ylska, Vishnupurana, or who considered the Homeric poems to be mohuara Tepl Olapopas diktov Te kal adikov. See Bernbardy's
Satapatham, S&tyâyanam, and Satyayaninab. History of Greek Literature, vol. II. 1, p. 66.
$ MS. :.

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APRIL, 1876.]
सोमसुद्धन्य इत्यर्थ आह कुयोनिजोऽपि सर्वेभ्यो धन्यो भवति सोमसुत् । ऐच्छन्मेधातिथिः साम्यमुशिक्पुत्रस्य सुन्वतः ॥ ४ ॥ ( Rv. 1, 18, 1.)
THE NITIMANJARI OF DYA DVIVEDA.
पित्रोर्भक्तिपरेण भाव्यमित्यृग्दृष्टान्तेनाह मातरं पितरं भक्त्या तोषयेद्यः स भात्युरु । पितरावृभवश्च कुरुरुभासो नवावतः ।। ५ ।।
(Rv. I, 20, 4.)
कृतसंविभागो भुङ्क इत्याह
विभज्य भुञ्जते सन्तो भक्ष्यं प्राप्य सहामिना । चतुरश्चमसान्कृत्वा तं सोममृभवः पपुः ।। ६ ।। (Rv. I, 20, 6.)
पितरौ वन्द्यावित्याह
पितरौ हि सदा वन्द्यौ न त्यजेदपराधिनौ । पित्रा बद्धः* शुनःशेपो ययाचे पितृदर्शनम् || ७ | (Rv. I, 24, 1.)
देवानामपि स्तुतिः प्रियेत्याह ऐश्वर्यपरिपूर्णो ऽपि दद्यात्स्तुत्यापि चेप्सितम् । शुनःशेपाय सौवर्ण रथमिन्द्रः स्तुतो ददौ ॥ ८ ॥ ( Rv. I, 30, 16.)
बहुभिः स्पर्धा न कार्यैव्याह हिंसाकूरतराचरिर्न व्रजेद्दिश्वशत्रुताम् । विश्वशत्रुर्हतो वृत्र इन्द्रेणापां निरोधकः ॥ ९ ॥ (Rv. I, 32, 11.)
यज्वनां ये स्पर्धिनस्तेषामिन्द्र एव शास्तेत्याह यज्वभिर्नास्तिको भूत्वा स्पर्धा कुर्यान बुद्धिमान् । स्पर्धमाना अयज्वानो हता इन्द्रेण तैः सह ॥ १० ॥ (Rv. I, 33, 5.)
देवतापि कृतं
कर्म भु इत्याह
शुभाशुभं कृतं कर्म भुञ्जते देवता अपि । सविता महतोऽभूद्रोऽन्धः पूषको ऽद्विजः ।।११।। ( Rv. I, 35, 9.) कया प्रजया प्रजावान्भवतीति प्रश्न आह
अन्य इच्छन्ति यत्साम्यं प्रजावान्प्रजया तया । ब्रह्मा स्वसूनुसाम्येष्टेः काण्वस्यातः प्रजापतिः ॥ १२॥ (Rv. I, 45, 3.) MS. सोमसुतधन्य. * MS. बद्धशु० + Ms. शुभकृतं.
117
यात्रा रूपहानिकरी भवतीत्याह प्रभोरपि धिगर्थित्वं रूपहानिं करोति यत् । मेधातिथिं यदायाचदिन्द्रो मेषो ऽभवत्ततः ॥ १३ ॥ (Rv. I, 51, 1.)
निःस्पृहदातारं स्तुवन्नाह
स इन्द्रादधिको दानं यो दद्यानि सृहः पुमान् । इन्द्र siriya+सुन्वते सोमवल्लभः ॥ १४ ॥ ( Rv. I, 51, 18. )
नृणां धनदो धन्यो महानित्याह
नृषु यो धनदो धन्य इन्द्रतुल्यैः प्रशस्यते । सुष्टुत्या द्रविणोदसु सव्यो नाहेति दुःष्टुतिः ॥ १५ ॥ ( Rv. I, 53, 1.)
विमलेन मनसा भाव्यमित्याह
देवा रक्षन्ति तं नित्यं यस्य स्याद्दिमलं मनः । ररक्षेन्द्रो ऽमलाञ्श्रोणनुर्वी.तयदुतुर्वशान् ॥ १६ ॥
(Rv. I, 54, 6.)
द्विजी रक्ष्य इत्याह
इन्द्रः स्याद्वहीनो ऽपि द्विजरक्षां करोति यः । पुरेन्द्रः सूर्यसंग्रामे ररक्ष ह्येतशं द्विजम् ॥ १७ ॥ (Rv. I, 61, 15.)
तत्त्वविदपि संसारान मुच्यत इत्याह तत्त्वविदपि संसार मूढो भवति लोभतः । तत्त्वज्ञा सरमायाचदिन्द्रमनं गवां ग्रहे ॥ १८ ॥ (Rv. I, 62, 3.)
महान्मृतो ऽप्युपकारीत्याड महान्पतितायो ऽपि करोति सुखिनं परम् । दधीचो ऽश्वशिरोस्थनेन्द्रो हत्वा वृत्राण्यभूत्सुखी ॥१९॥ (Rv. I, 81, 13.) सतामुपकाराय यः श्रमस्तत्सुखमित्याह
सतां परतृषां हन्तुं यः श्रमस्तत्सुखं भवेत् । मरुतः कूपमुत्क्षिप्य गोतमायाम्बु शं ददुः ॥ २० ॥ (Rv. I, 85, 10.) साधन उपकर्तुमकृत्यमपि कुर्वन्तीत्याह अकृत्यमपि कुर्वन्ति परकार्याय साधवः दीर्घजिव्हीं मनुष्येभ्यः कुत्सो हत्वाभयं ददौ ॥ २१ ॥ ( Rv. I, 97, 1.)
+ Ms. पुत्री.
SMS. परतृषाः

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[APRIL, 1876.
ठक्तं कर्तव्यमित्याह
यादृशः पिता तादृशः पुत्र इत्याह उक्तं चैव प्रकर्तव्यं हिंसायुक्तं भवेद्यदिगा। यादृशाज्जायते जन्तुर्नाम कर्मास्य तादृशम् । पश्वादिहिंसनं कुत्समृषिराह तमध्वरम् ॥ २२ ॥ अश्विनावश्वजावश्वं ददतुःपेदवे सितम् ।। ३१ ॥ _ (Rv. I, 101, 8.)
__(Rv. I, 116, 6.) अनुक्तं सुखरूपमपि हिंसेत्याह
विदुषां स्तुत्या वैदुष्यं भवतीत्याह अनुक्तं च न कर्तव्यं सुखरूपं भवेद्यदि |
वैदुष्यमिच्छता कार्य विदुषां गुणवर्णनम् । परस्त्रीणां हि संभोगात्कुत्त* आहेति निष्पपी॥२३॥ अश्विनोविदुषोः कीर्त्या कक्षीवानभवसुधीः ॥३२॥ . (Rv. I, 104, 5.)
_ (Rv. I, 116,7.) द्वेषदुष्टं मनो न कार्यमित्याह
ब्राह्मणान पीडयदित्याह द्वेषदुष्टं मनः कार्य पुंसा नात्महितैषिणा। विप्रपीडाकरो दैत्यो विप्ररक्षाकरः सुरः । इन्द्रो उवधीडिष: विमुकुयवशुष्णशम्बरान ॥२४॥ दैत्यैर्बद्धस्तमस्यविरश्विभ्यां मोचितो वधात् ॥ ३३ ॥ '(Rv. I, 103, 8.)
(Rv. I, 116,8.) यदि भ्राता विट् स शत्रुरित्याह
यो उम्बुदः स सत्यवान्भवतीत्याह अन्यः सुहृज्जनो भ्राता शत्रुर्धाता सहोदरः। नासत्यं विद्यते तस्य यो उम्बु दद्यापिपासते । अश्विभ्यां तारितो भुज्युस्वितः कूपे निपातितः॥ २५ ॥ नासत्यो ददतुः कूपागोतमाय शराय वाः ॥ ३४ ॥ (Rv. I, 105, 17.)
(Rv. I, 116, 9.) श्रुतिस्मृत्युक्ते कृते देवत्वमामोतीत्याह
जरया सर्व पीड्यत इत्याह श्रुतिस्मृत्युक्त आचारः कर्तव्यो ऽमृतिमिच्छता। | सर्वेषामेव जन्तूनां सर्वदुःखाधिका जरा । नरो मृतत्वमापना भवः कर्मणा तयोः॥ २६ ॥ च्यवनो ऽप्यश्विनोः स्तुत्या ययाप्तो अभूत्युनर्युवा (Rv. I, 110, 4.)
(Rv. I, 116, 10.) ॥३५॥ सन्त उपकारनिरता इत्याह
| दोषयुक्तस्याश्रयो न कर्तव्य इत्याह सन्तः प्रभुत्वमापन्ना नोपकारं त्यजन्ति हि ।
न दद्याद्दोषशीलानामाश्रयं: क्रूरकर्मणाम् । ऋभवः प्राप्य देवत्वमृषेर्वत्समजीवयन् ।। २७॥ | दैत्या दत्ताश्रयाः पे पाक्षिपरेभवन्दनी ॥ ३६॥. _ (Rv. I, 110, 8.)
(Rv. I, 116, 11 and 24.) सन्तो लीलयोपकुर्वन्तीत्याह
विद्या देयेत्याह दृष्टा परव्यथां सन्त उपकुर्वन्ति लीलया ।
शीणों उपि कर्तनं सहां विद्यां दातुं प्रबुद्धिभिः । दितव्यथां हत्वा रुद्रो ऽभून्मरुतां पिता ॥ २८ ॥
दध्यङ् मधुपदानार्थ तत्याज शिरसोइयम् ।। ३७॥ _ (Rv. I, 114, 6.)
__ (Rv. I, 116, 12.) महतामुदयः सुखकर इत्याह
रूपादिपञ्चकं सत्कारार्थ भवतीत्याह महतामुदयो धन्यो येन विश्वं प्रकाश्यते ।
रूपद्धिकुलविद्यते सत्कारासार्थमश्विवत् । पूर्यते तेजसा विश्वमुदये जगदात्मनः ॥ २९ ॥ विश्वके वधिमत्यां यत्युत्रदानात्स्वभूत्तयोः ॥ ३८ ॥ (Rv. I, 115, 1.)
___(Rv. I, 116, 18 and 28.) उपकारात्समृद्धिं सार्थकी कुर्यादित्याह
साधवो निगुणेष्वपि दयां कुर्वन्तीत्याह समृद्धिं सार्थकी कुर्यात्सूपकारेण सत्यवान् । निर्गुणेष्वपि सत्त्वेषु दयां कुर्वन्ति साधव : । वैमद्या जाहुषाज्जातं नासत्यानो हि सार्थकम् ।। ३०॥ अश्विभ्यांमोचिता ग्रस्तापक्षिणीवर्तिका शुना ॥१॥३९॥ (Rv. I, 116, 1 and 20.)
(Rv. I, 116, 14). TMS. 'तन्यो हिंसायुको भवेद्याद. *MS. संयोगाकुत्स. TMS. यो ऽबुंद: *"Ms. पुनर्नवा. tTMS. दोषइन्स्यायो. नात्सहतैषिणा. 1 Ms. प्रकाशते. MS. अश्विभ्याम । MS. श्रयः MS. प्राक्षिपद्रेभ पापा MS. शुभा.

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CORRESPONDENCE AND MISCELLANEA.
119
रात्रौ निःशङ्कमनसा न संचरेदित्याह
| पौरुषे कारणं बीजमित्याह । न संचरणशीलः स्यान्निशि निःशङमानसः । ।
पौरुषे कारणं बीजं योनिरेव न कारणम् । विपला छिन्नपादासीखेलस्याजी यतो निशि ॥४०॥ अश्विभ्यां नासिकाजाभ्यां दोग्धीं कृता शयोहिंगौः।। ४३। (Rv. I, 116, 15.)
___ (Rv. I, 116, 22.)
मनस्विना लक्षणमाह हितकारी पितेत्याह
स्त्रीयपीडामपि घन्ति कृत्वा कार्य मनस्विनः। यो हितो ऽन्यः पिता ज्ञेयो अहितोऽपि* पितापिता ।
चक्रतुः सुभगां घोषां प्रविश्य भगमश्विनी ॥४४॥ ऋिवाश्वो उन्धःकृतःपिनानासत्याभ्यां सुलोचनः।।४।।
(Rv. I, 117, 7.) (Rv. I, 116, 16.)
कुलधर्मो न त्याज्य इत्याह सत्येन जयतीत्याह
कुलक्रमागतो धर्मो न त्याज्य :प्रभुभिः सह । प्रामुयादिजयं सत्यात्तस्मात्सत्यं समाचरेत् । कण्वो ऽश्विभ्यां भिषग्भ्यां हि सुत्वक सुश्रुत्कृतः नामध्यावश्विनी सूर्यो देवेभ्यो जिग्यतुः पुरा॥४२॥
सुदृक् ॥ ४५ ॥ (Rv. I, 116, 17.)
(Rv. 1, 117,8.)
CORRESPONDENCE AND MISCELLANEA. THE KATHEORY AND MR. BEAMES'S other that deserves consideration, and cannot be COMPARATIVE GRAMMAR.
disposed of merely by a sneer. To explain the SIR-Will you be so good as to allow me space
fact by 'caprice' and 'lawless license' is clearly in your valuable journal to make a few remarks
inadmissible. regarding one or two points raised by Mr. Beames
I will briefly state the principal reasons why it in the second volume of his excellent Comparative
appears to me the accent-theory fails satisfac. Grammar of the Modern Aryan Languages of India, torily to account for the facts of the case. Firstly, which I have read with much interest and profit. it is extremely doubtful whether the old Aryan The second volume fully sustains the high reputa- accent was at all any longer felt at auch a late tion of the able author as a comparative philologist period as the 10th or 11th century A.D., about which he gained for himself by the first volume of which time, I presume, we must place the comhis grammar. The arrangement and treatment mencement of the development of the modern of the subject are admirable. None but those who dialects. The only accent whose influence at the themselves pursue scientific inquiries in the isola- present time is felt, and may be observed to affect tion of an Indian station and under the pressure of the form of words, is the rhythmic accent; and I official work can fully appreciate the difficulties believe there is no reason to suppose that it was of such a work under such circumstances.
different at that earlier period when the modern On pp. 4-30 Mr. Beames discusses what he very dialects originated. But, however that may be, 1 happily calls the Ka-theory: namely, my theory do not think the evidence of the languages itself of explaining the fact that of the Gaurian nouns supports the accent-theory. If there are many which have a base in a, some end in & (resp. o or barytones which form nouns in ã, and many oxyau), others in a (resp. v), with the help of the tones that form nouns in d, there are as many (Prakrit) suffix ka; holding that those bases from which just the opposite conclusion might be which added ka form nouns in d, while those | drawn. Mr. Beames has collected a large number which did not add that suffix form nouns in a of examples bearing on this point, and he has mar. Mr. Beames himself, I am glad to see, in the main shalled them, with that great ability of arrangeagrees with this theory. But he thinks at the ment which forms one of the charms of his book, same time that that fact is capable of a different in such a way as to lend the greatest possible explanation, viz. by the theory that oxytone bases support to the accent-theory. But, even under form nouns in d, while barytone bases form nouns these favourable circumstances, it seems to me in o. This accent-thuory is certainly the only the theory fails to make good its ground. Let us * MS. om. Sपि. + Ms. ऋजाधेधः कृतपित्रा.
+MS. स्वयपी SMS. °क्रमगतो.

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see. In the following remarks B means barytone, O oxytone, pro-examples making for the theory, con--those against it. On pp. 7, 8, there are quoted 23 B pro; on pp. 8, 9, are 17 O pro; on p. 10 are 11 O con; pp. 11, 12, are 70 con; pp. 12, 13, are 5 B con, 8 0 pro, 1 0 con; on p. 14 are 8 O con; p. 15, 2 B con ; pp. 15, 16, 4 O con; pp. 16, 17, 11 B pro, and again 9 B pro; on p. 18 only one example of the infinitive is quoted, because they are too numerous to cite all; they are all and every one con; but I will content myself with counting only as many as instances pro are quoted on pp. 16, 17, that is, 20 B con;* on p. 21 are 6 O con, 2 0 pro, and 1 B pro; p. 22 are 6 0 con, 20 pro, 1 B pro; pp. 23, 24, are 3 B pro, 1 0 pro, 60 con, and again 3 O pro; on p. 25 there are 6 examples: of these one is a tatsama, another does not occur in Hindi, and of two more the accent is not mentioned; of the remaining two lis B pro and 1 B con; on p. 26 are 2 B con, 2 B pru, 40 con, 10 pro. Now add. ing up these examples, it will be seen that they are altogether 168, among which there are 85 (i.e.5i Band 34 0) which make for the accent-theory, and 83 (ie. 30 B and 53 0) which make against it. Mr. Beames himself says that his rule does not apply to Tatsamas: hence, strictly, about 16 examples ought to be excluded (e.g. vikh, p. 8; dipd, p. 9, unless this is a misprint for diyd ; 8may, keray, ray, p. 10; kațin, p. 13;jatan, praśn, supun, darpan, p. 16; daśan, brothan, roshan, endn, p. 17, &c.). But as they are about equally (9 pro, 7 con) divided for and against, this slightinaccuracy may be passed over as not affecting the general result. The latter is that as many instances (83) may be cited against the accent-theo y as there are in support of ii (85). There is no reason to suppose that any more extended collection of examples would alter this result materially; for all practical purposes Mr. Beames's collection of examples is quite sufficient, and it is a perfectly fair one. But I may be allowed to point out that 80 far I have confined myself to a consideration of Hindi alone; if I had taken into the range of the present examination the other Gausian languages too (Marathi especially), the result would have gone (as Mr. Beames himself seems to foel, see p. 9) still more decidedly against the accent-theory. But even taking the result as we have found it above,---unless it can be accounted for in some way-it is, to my mind, fatal to that heory; for it is founded on an induction which is not only partial, because it only includes about 50 per cent. of phenomena, but one-sided, because it has the other 50 per cent directly against itself. Mr. Beames indeed makes an attempt to account for this adverse result; but I think on reconsi.
* The examples quoted on pp. 16, 17, and the infinitives, have alike, according to Mr. Beames's theory, bases in
deration he will see that his explanation involves a petitio principii. For example, on p. 10 a list of eleven words is given which, being oxytones, ought to terminate in a; but in reality they end in ă, as if they were barytones. Mr. Beames accounts for this failure of the accent-theory by the conjecture" that though the learned accentuated the last syllable of stems of this small class, the masses did not at any time observe this distinction, but treated them as barytones." But what ground is there for this supposition ? Is it not merely the fact that those words end in a instead of a ? That is, the fact of their ending in ă is explained by their being supposed to have been used as barytones, and the supposition of their having been thus used is based on the fact of their ending in a.
Thirdly, all words formed with the suffix aka have the heavy termination d (p. 29). The Ka-theory explains their termination and that of the previously considered words by the same phonetic process; whereas, if the accent-theory be accepted, two different causes must be assumed to account for an identical result. This offends against the logical rule of economy. For example, from the stem ghotala is derived in Hindi ghord, and from the stem anla (oxytone) the Hindi word anda ; accordding to the accent-theory the identical Hindi termination d is accounted for by ghotaka ending in ka and andd being oxytone; the Ka-theory, on the other hand, derives an lá not directly from the stem anrld, but from the-as regards meaning-identical stem andaka, and thus accounts for the identical termination d by an identical cause, viz. both ghotaka and an laka ending in ka.
Fourthly, even if it be allowed that the accenttheory accounts for the difference of some nouns ending in d, and others in a, it affords no help-80 far as I can see-towards understanding the origin of the termination of the oblique form of Gaurian nouns in di.e. Hindi d ore; Marathi ya or va, &c.). On the other hand I contend that the Ka-theory explains both. I cannot ask for space to prove this here, and therefore must refer to my Essays (IV., V.) in the Jour. Beng. As. Soc. But, if my contention is well founded, this is clearly another point in favour of the Ka-theory.
But I am confronted with the demand, "If all nouns might and did take this ka, why do not all nouns of the a stem end in d? why do some end in ă (pp. 30-37)P" I admit the question is legitimate. It cannot be ascribed to caprice.' There must be a reason for it, as for everything else in the world. But I do not see that this question, whether or not it can be answered, affects at all the truth of the Ka-theory. I suppose it will ana; if my theory of the infinitive be accepted, they make equally against the accent-theory.

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be admitted that whether or not the Ka-theory language either in one class or the other, used by be true, it at least easily and naturally explains the common people sometimes with one terminaall the phenomena of the case; i.e. that if we as. tion, sometimes with the other. There is nothing sume that, for some reason or other-whatever strange in this view of the case. Exactly parallel it may have been the suffix ka (though it might cases have happened again and again in the history have been added to any noun, yet as a matter of of language. I will only mention one, a well estabfact) was only added to one class of nouns and not lished case-that of the Infinitive. The so-called added to another class, then the former would na. Infinitive, it is now well known (see Max Müller, turally end in d, and the latter in ă; if, I say, this chap. IV. p. 30 ), is really the Dative (rarely the is so, why should the Ka-theory be questioned Locativa) case of a verbal noun. From the Vedas merely because it may be impossible to ascertain it may be seen that in ancient Aryan times the the reason why in one case ka was added, but dative of any kind of verbal noun might be, and in another omitted ? But in truth the question was, used as an infinitive. But when we come after this reason is one of historical import rather down to Latin, we see that here one class of than of linguistic. Take an illustration. In the verbal nouns was so used as those in as, like vivere, Saptaś taka the addition of ka to stems in a, i, u, Sanskrit jtvase), while in Greek other classes were is extremely common. Many words are found 80 employed ; nay, in Greek itself we find one clase with stems ending in aa, ia, ua, and as many of verbs using verbal nouns in man (as douevas, ending in a, i, u; the former are explained by Sanskrit damane) for their infinitive, another class the so-called Ka-theory (see Weber, pp. 69, 52). verbal nouns in van (as civat = oFéval, asudne), a But it may be asked, if ka can be added to any third class verbal nouns in an (as TÉPTEL Tépment, base in a, i, u, why did the author of the Sap- Sansksit tdrpane), whilo another class still uses tatataka add it in some words and omit it in several of them simultaneously (as in Homer both others? What can I answer? He must have iuevas mane, with man, and lévat aivane, with had some reason for his practice; but it is not ! va). It might be said, if any verbal noun could likely that we shall discover it. But we do not be, and was, originally used as the infinitive of make that a reason for doubting the claim of the any verb, why have not all verbs in Greek the Ka-theory to explain the difference between the same kind of infinitive ? No doubt there was a words in aa, ia, ua, and those in a, i, u. Now reason for the difference; and if we know all the what is true in regard to the language of tho circumstances under which the Greek language author of the Saptasataka, is equally true, on a was evolved, perhaps we might be able to recog. larger scale, with regard to the language of the nize the reason. But though we do not now peoples of North India at the time when tho know the reasons which guided the popular selecmodern vernaculars were formed. There must tion of infinitives for the different classes of have been some reason for their using some words verbs, we do not consider that want of knowledge with ka, others without it; but what reason or a reason for rejecting the dative-theory of the reasons may have guided this popular selection,' infinitive. Analogously, our present want of possibly we may not be able to ascertain. My knowledge of the reasons which guided the popubelief is that towards the end of the Pråkpit lar selection of the ka-form for one class of nouns, period, in the popular speech of the masses, the and the simple form for another class, does not suffix la could be, and was, sometimes added, appear to me to justify our rejecting the Ka-theory sometimes not added, to any noun (in a, i, u) of the terminations of nouns. It might be sugwhatever; and that gradually (during the time the gested that the accent-theory, though it cannot modern vernaculars were being slowly evolved), in account for the difference of termination, might the struggle for existence between the words, by explain the principle of choice in adding or omit& sort of popular selection, the conditions of which ting ka. I will not undertake to say absolutely I do not pretend to know, some nouns became that it does not do so; but, at least, it seems to established in their ka-form, others in their simple me very doubtful. For, the same reasons which form, while others again became fixed in both militate against the accent-theory as explaining forms simultaneously. It should be remembered the difference of termination are equally strong that this result is a fully established one really against its claim to explain the choice of ka for only in the present literary languages. In the one class of nouns in preference to another class. colloquial dialects (e. g. the eastern Low Hindi or This explanation has run to a much greater Gamwari) even at the present day the limits of length than I had expected. But I hope I may be those three classes are not strictly defined. There allowed to add a few remarks with regard to anyou may hear, still now, the same noun (especially other difficulty, viz. the proper derivation of the adjectives), which has become fixed in the literary Infinitives in nd (no-ko). On p. 19 Mr. Beames

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points out an objection to my theory of deriving Can we prove the existence of such a double form P them from verbal nouns in,anfya, viz. the existence Here, I think, lies the other difficulty. Mr. Bea mes of a weak form of infinitive in na in the mediaval says (p. 18), "in old Hindi the infinitive of this poets. I am glad that Mr. Beames has called at- class ends always (the italics are mine) in the tention to it. He is quite correct in saying that I short vowel." But is it so P Is it always so? had overlooked these mediæval forms; for, though If it is so, it would put us all, I fear, into very I was aware of their existence, I had overlooked great straits as to explaining the modern form their bearing on my theory. I also admit that the at all. The work, then, which lies before us is to objection seriously militates against my theory,- see whether evidences of the existence of such a unless I can meet it. I believe I shall be able to double form of the infinitive as I have indicated do so, though, where I am now, I have not the cannot be discovered in medieval literaturo. I necessary means at hand to examine the question. do not despair yet of our finding the necessary The difficulty, I think, lies here: Mr. Beames calls evidence; though, not having the needful means them intermediate forms; but are they strictly inter- with me here, I cannot just now contribute to the mediate ? If they are, it will be difficult to maintain search. But even seeing that all, or almost all, my theory; for it does seem very improbable, not extant medieval literature consists of poetry, to say impossible, that a form, e. g. karanigam which would naturally prefer the use of the weal ('to be done') should become in the first instance infinitival form, even if the unfortunate case should karan, and afterwards karand (or karane). But happen that no evidence of the existence of a it appears to me the fact, if it is one, would make double form is forthcoming, still I think we equally strongly against Mr. Beames's own theory should be driven, by the necessities of the caso, (that the modern final d or auṁ is owing to the to assume the existence, in the common speech original anusrodra in ani): for the medieval or so- of the people, of some such intermediate form called intermediate form never has the anuswdra or as could be phonetically the parent of the modern anundsika. Even if the original of the infinitive, infinitival form. In any case, whether or not e.g. of karand (or karanaun), is the Sanskrit verbal evidence of a double mediæval form be found, noun karanam, still at first this form (.e. kara. the theory which derives the infinitive from a vernami) becomes karan (or karana), but never bal noun in antye stands an equal chance with karanam; and there is no room for karan turning that which derives it from a verbal noun in ana, into karanan (or karand) by the force of any even barring all other considerations which make anuewdra. If, then, the intermediate form is in favour of my theory and against the alternative karan (or karana), whatever its Sanskrit original one. may have been (whether karaniyam as I believe, Only one word more. It might be said that, or karanam as Mr. Beames believes), I do not see supposing two forms did exist in mediæval times, how it could now have become karanaun. I be. and admitting that one of these forms was either lieve, therefore, that it will be found (or, in any karanań or karaniam, still it is easier to derive case, that we must assume) that such forms as karan phonetically the undoubtedly existing form karan are not intermediate; that is, not intermediate from a Sansksit or Praksit original karanars than as between the original form karantyam or (accord. from karantyam; and if so it is simpler to consiing to Mr. Beames) karanam and the modern der the verbal nouns in ana to have been the oriform karand (or karanaum): in other words, not ginals of all medieval and modern forms of the inintermediate phonetically, though of course they finitive. I admit the derivation would be easiermay be intermediate historically as being found in at least so far as regards forms like karan-and mediæral poets. Though even this latter fact I there would be no reason to look for any other, if do not believe to be quite correct; for the weak there were no other considerations which, on the forms in na of the infinitive are, at least in Hindi, whole, in my opinion, far outweigh that one conatill often used in the present day in poetry, and sideration. Into these I cannot enter now; they Bometimes in vulgar speech. For the present, are discussed in my 4th Essay (Jour. Beng. 48. therefore, we must assume that in the mediaval Soc.). They have reference chiefly to the difficulty of times there were two forms of the infinitive in the final syllable am becoming aum (or eni), to the use side by side (as indeed, it is the case even existence of simultaneous infinitive-forms in aum, now in Hindi, as I have remarked already): viz. baur, and to the various gerundival meanings of 1, one in nam (as I suppose Mr. Beames would say), the so-called Infinitive. But, further, there is or in nian (for Prakrit nlan) or perhaps naan not wanting direct evidence that the affix anfya (nayam) as I should say, being the parent of the may become curtailed into an in the moderr. lancommon modern infinitive in nauń or nem or nd; guages. For example, I suppose it will not be 2, the other in na, confined more or less to poetry. I denied that in such words as panpatr (drinking

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vessel), panchakkt (water-mill), the element pan (or An impartial reader, who attends to the sense pan) is a corruption of the Sanskrit pantya (water). rather than to the cadence, is simply palled and So, again, in Hindi such simultaneous forms as distracted by the sheer absence of order; though dharanhdr and dharanehar are very common. It he would fain discover something that should, will not be disputed that dharan and dharane instead, appeal to his sense of reverence. It is must be the same word, and have the same deriva- unfortunate when a book that demands credence tion, whatever that be. If so, dharan is but a succeeds in merely awakening criticism. One can corruption of dharane; and if there is, phonetically, hardly help surmising that if the Qorån had been no objection to dharane being a contraction of arranged on some principle tending to one uni. Sanskrit dharantya and Prakrit dharanfa or dha- form result-viz. the producing conviction,-a rania, there can be no objection to dharan being different effect might have issued from reading a corruption of dharantya through the intermediate it : and one woald suppose that a man inspired of form (dharania or) dharane; and so in the caso God with a revelation designed for the acceptance of all infinitives in an.
of all mankind, would himself have desired, above A. F. RUDOLP HOERNLE. all things, that the revelation should be chronicled Donnington, 15th January 1876.
and handed on to posterity in exactly the order THE QORÂN.
in which the Divine Being communicated it.
My points, however, are purely of a literary naCould any of your readers supply information
ture, and inasmuch as the same inquiries, if put on the following points -
in reference to the Jewish and Christian Scriptures, 1. When, and by whom, were the chapters
could be readily answered, it seems only rea(sura) of the Qoran arranged in their present sonable that they should, in the case of the Qoran order ?
also, meet with some satisfactory response. The edition now chiefly used throughout the
J. D. BATE. Muhammadan world is the one that was prepared Allahabad. by Zeid bin Thabit, during the Khalifate of Othmân, and under his orders; and the arrangement,
SANSKRIT MSS. referred to in my inquiry, is commonly regarded Babu Rajendralála Mitra says that Sanskrit MSS. as the work of Abu Bigar, the first of the Khalifs. are mostly written on country paper sized with But is this explanation a satisfactory one to the yellow arsenic and an emulsion of tamarind seeds, more enlightened of the Moslims P*
and then polished by rubbing with a conch-shell. 2. Is it possible to arrive at a sound conclusion A few are on white Kåśmiri paper, and some on as to what was the principle which regulated that palm-leaf. White arsenic is rarely used for the arrangement of the súras which was eventually size, but he has seen a few codices sized with it, adopted P
the mucilage employed in such cases being acacia Why the portion which was delivered first in gum. The surface of ordinary country paper being the order of time, viz. some of the earlier verses of rough, a thick coating of size is necessary for easy Súra e-ALAK) should have been put almost at the writing, and the tamarind seed emulsion affords end of the book (chap. xcvi), and the sdra that this admirably. The paper used for ordinary writwas last in the order of time (viz. TANBA, or, as ing is sized with rice gruel, but such paper attracts some hold, MAIDA) should be found almost at the damp and vermin of all kinds, and that great pest beginning (chapters ix. and v., respectively), is of literature, “the silver-fish," thrives luxuriantly not at all apparent from anything in the subject- on it. The object of the arsenic is to keep off this matter.
insect, and it serves the purpose most effectually. 3. These same inquiries might be put in re- No insect or worm of any kind will attack arseni. ference to the verses or texts (dyat).
cated paper, and so far the MSS. are perfectly This point seems the more important when we secure against its ravages. The superior appear. bear in mind that in the case of most of the chap- ance and cheapness of European paper has of late ters, the dyat first revealed' occurs, not at the induced many persons to use it, instead of the beginning of the súra, but somewhere in the body country arsenicated paper, in writing puthte; but of it, and often far on.
this is a great mistake, as the latter is not nearly so 4. Is it possible to decide when, and by whom, durable as the former, and is liable to be rapidly the vowel-pointing was done P
destroyed by insects. We cannot better illustrate 5. What is the ground of the Moslim's objection this than by referring to some of the MSS. in to the Qorån being edited with some regard to the library of the Bengal Asiatic Society. Thero chronological order ?
are among them several volumes written on fools• For a discussion of this and other points, see the lives of Muhammad, by Sir W, Muir, Sprenger, and others.---ED.

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cap paper, which date from 1820 to 1830, and they already look decayed, mouldering, and touched in several places by silver-fish. Others on letter paper, which is thicker, larger, and stouter, are already so far injured that the ink has quite faded and become in many places illegible; whereas the MSS. which were originally copied on arsenicated paper for the College of Fort William in the first decade of this century are now quite as fresh as they were when first written. There are many MSS. in private collections which are much older and still quite as fresh. The ordinary yellow paper sold in the bazâr is dyed with turmeric, and not at all proof against the attack of insects. The oldest MS. Bâbu Rajendrâlâla Mitra has examined is a copy of the Bhagavata Purana, bearing date Samvat 1367, or A.D. 1310. It is consequently 565 years old. It is written on paper of very good quality. The oldest palm-leaf MS. seen bears date Samvat 1189, or A.D. 1132; but "such records are extremely rare, and the general run is from 150 to 250 years."
FROM THE XVITH CANTO OF THE BHAGAVAD. GITÅ.
By Prof. C. H. Tawney, M.A.
Nor to act, nor to abstain, do those of devilish nature know,
Not one seed of truth or virtue in their stubborn breasts can grow;
Say they" Soul-less, unsubsistent is this world, a mere pretence,
"Sprung without divine causation for the pleasure of the sense;" Clinging fast to this opinion, doltish, of perverted mind,
Still they practise evil actions for the ruin of mankind; Harbouring lust that's never sated, full of folly, pride and guile,
Blindly nursing wrong conceptions, following courses that defile,
Hugging this supreme delusion, that death ends the spirit's strife,
Glorying in sensual pleasures, crying" Let us live
our life,"
[APRIL, 1876.
"This foe, from my path I've swept him, others also I will slay;
"I am king, and I'm enjoyer, wealthy, powerful, and gay,
"High-born, evermore successful; who on earth can vie with me?
"I will offer, give, and squander."-Thus insanely they decree,
Lost in vain imaginations, as in folly's net they fell,
Or perhaps created by Kama (love). So the Greeks connected Erds with the creation of the universe.
(4
Clinging fast to foul indulgence, down they sink to murky hell. Stiff-necked, self-esteeming madmen, swoll'n with lawless pride of purse
Offer they unholy offerings which shall turn unto
a curse.
Self-conceit, and lust, and anger o'er their souls dominion claim,
Me they hate and torture present in their own and others' frame;
These I hold my bitterest foemen, lowest in this circling world;
These by my almighty fiat into devilish wombs are hurled ;
Born again in devilish natures, at each birth they downward tend,
Never finding me, till hopeless they to deepest gulfs descend.
Three-fold is the gate of Tartar, soul-destroying gate of woe,
Anger, lust, and greedy avarice, all these three thou should'st forego,
He who shuns these three temptations, gloomy mouths of the abyss,
He achieves his own salvation, and attains to sovereign bliss.
He who scorns the law of scripture, and is led by blind caprice,
Never shall behold perfection, heaven, nor the soul's release:
Then be thou by scripture guided, take it for thy rule of right, Whate'er deed's enjoined by scripture, do that deed with all thy might.
-From Calcutta Review.
UNKNOWN GODS.
Bound with hundred cords of longing, slaves of We worship the great gods and worship the small anger and desire,
ones,
Piling up ill-gotten riches, fuel for, their passions' We worship the young gods and worship the old fire; "This my object is attained now, this to-morrow I'll attain; "So much wealth I've heaped together, so much more I'll strive to gain,
ones,
We worship all gods to the best of our power, Nor may I forget to worship the gods of old times!
Rig-Veda, I. 2-4.t
+ From Baierlein's Land of the Tamulians, by J. D. B. Gribble, M.C.S.

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MAY, 1876.]
ATMA BODHA PRAKASIKA.
ATMA BODHA PRAKASIKA,
BY REV. J. F. KEARNS, MISSIONARY, S.P.G., TANJORE. Introduction.
THE Divine Sankara Acharya, a graTHE cious teacher, desirous of imparting instruction, has composed the following work for the better confirmation and security of the excellent scholar of the three classes of Vedanta works; and also for the benefit of those who are unable to study those works for themselves-i.e. the unlearned. This work, entitled Soul-knowledge, contains the sum total of the Vedanta system.
ATMA BODHA PRAKASIKA.
1. This Soul-knowledge is set forth as something worthy the consideration of (1) those whose sins have been expiated by austerities, (2) of those who are tranquil, (3) of those who are free from desire, and (4) of those who long for liberation.
2. Amongst the other means, knowledget is manifestly the only means to intuitive liberation.
1. The commentator finds in this strophe the four sddanas, or preliminary means of salvation.
2. The commentator remarks: "The four preliminary means are related to the attainment of beatitude in the same manner as fuel is to the cooking of food; whilst knowledge resembles fire, which is absolutely necessary thereto.
3. Ignorance is the product of former works, and it seeks removal through new works; therefore works are not inimical to it: but as mud cannot be washed away with mud, so no one can by works blot out work-ignorance.
4. The sun is separated from the clouds by an immense distance, and is immeasurably larger than the clouds, yet the clouds appear to envelope
A few years ago I translated this treatise and published it for private circulation. Perhaps it may be of more service to give it a wider and more extensive publication, and with this object I consign it to the Indian Antiquary.
Commentary.
† According to the Vedanta philosophy nothing existe but Brahma: consequently there is no object of knowledge, and hence the knowledge mentioned in the strophe is not the knowledge of a thing or things, for this would imply a contradiction to the dogma that nothing exists except knowledge. This knowledge is attained by detaching the thoughts from outward objects, attending the teacher's instruction, and meditating on the great saying "Hoe tu es"-thou art that (i.e. Brahma). Next, the qualified student perceives that the duality is an illusion, that all the objects in the universe are all Brahma, that he is himself Brahma. Getting beyond this, he ceases to assert even that as a separate thought: subject, object, all disappear; his knowledge is perfect-there is then left nothing but the One, who is knowledge and bliss. It is two-fold-(i.)
125
Without knowledge, resembling fire for cooking, liberation cannot be accomplished.
3. Works are not inimical to ignorance, therefore they cannot remove ignorance. Knowledge, however, overcomes ignorance, as sunlight darkness.
4. By ignorance the soul is ruined, but when this cause succumbs, the soul shall, of itself, shine forth as the sole one (i. e. as Universal Brahma)--like the sun when the clouds disappear.
5. After that knowledge has, by means of the exercise of knowledge, purified Jiva which was depressed by ignorance, it itself (even that knowledge) succumbs: just as the powder of the Strychnos potatorum acts upon water,-first purifies it, and then with the impurities commingles itself.
6. The world is like the creation of a dream; troubled by inclination, aversion, &c. &c., so
it. It is, however, only, in appearance that they do so: Vritti-jndna (the discursive and therefore imperfect knowledge which is brought about by the power of the mental faculties) is the cause of the soul-divided among many bodies-appearing as a manifold thing, and not as a single thing, i.e. Advaita.
5. The plant here named is in Tamil called Tetthamaram, and the seed of it Tettham Kottai; the botanical name is that given in the translation. In Taylor's translation as rendered into French by Pauthier, it is called Ketaka (Pandanus odoratissimus).
6. The Tamil commentary on Sapta Prakarana mentions eleven other passions into which the two
transcendent, inevident; (ii.) aon-transcendent, evident.Vide Ballantyne and Mullens.
"Karman, work, ceremony is threefold' :-(i.) the demerit formerly collected by works, (ii.) the consequences of former works still being enjoyed or suffered, (iii.) future works."-Gruul.
"Works, instead of being inimical to sinful ignorance, rather benefit it."-Kaivaljanavanita, Pt. II. 70.
Ignorance, according to this philosophy, is a something not positively real and not positively unreal, something in the shape of an entity, the opponent of "knowledge," corresponding with Plato's ov kan ov as distinguished from the ovros ov. It has two powers,-that by which it envelops soul, giving rise to the conceit of personality or individuality: and that by which it projects the phantasmagoria of a world which the individual regards as external to himself.-See Ballantyne and Mullens.
Jiva is "life," the individual soul-the reflex of the Universal Spirit in the single individual.

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long as it (the dream) lasts, it (the dream, creation) appears real; when the dreamer awakes, however, it becomes but a phantom.
7. So long as the world appears a reality like the silver thread in the oyster-shell-we cannot know Brahma as the All-pervading One, without a second.
8. The Supreme Lord is the base of all (matter), being the entire cause of the world, its origin, continuation, and dissolution; but only as the bubble in the water.
12. By the five-fold operation of the elements, through works (in the previous life guilty ones), the body was formed, and it is a dwelling-place for the enjoyment of pleasure and the endurance of pain.
13. The Súksma-Sarira is undoubtedly formed of the five airs, mind, under. tanding, and the ten organs-Hearing, Feeling, Seeing, Tasting, Smelling (as organs of intelligence), with Voice, Feeling, Motion, Excrement, and Genital (as organs of action); but with the five separated elements above described it has no connection. It is the organ of all sensations, agreeable and Commentary.
9. In the Sachchidátman (the self which is Reality and Spirit) appears the imaginary, and all the various species and individual developments of the All-pervader in Eternity, but only as golden bracelets and jewels.
10. He, the guide of the organs of sense, like the æther entering various Upádhis, pervading all, appears in consequence of these differences
principal ones, Desire and Aversion, are divided: so that in all there are thirteen, viz. :-1. Rája, desire (i.e. according to the commentary, illicit sexual love); 2. Devesa, hatred; 3. Káma, covetousness (i.e.-according to the commentary-after increase of children, friends, houses, lands, money, &c. &c.); 4. Krodha, anger; 5. Lobha, ambition; 6. Moha, passionate attachment; 7. Mata, arrogance (i.e. -according to the commentary-on the score of wealth, power, &c. &c.); 8. Matsara, envy; 9. Ired, malicious exultation; 10. Asujá, desire to disparage others; 11. Dambha, vain ambition; 12. Darpa, presumptuous pride; 13. Ahankára, egotism.
7. The white colour in the oyster-shell, at first sight, appears to be silver; on close inspection, however, we become conscious of the unreality. So, at first sight, the world appears a reality; but close investigation shows that it is utterly unreal, and, like the deceptive silver cord in the oystershell, clings to the highest spirit.
8. Bubbles, foam, billows, &c. &c., though apparently differing from water, are really not so; they are but water. As, therefore, water is their origin, &c. &c., so the Supreme Lord is the base of all (matter).
[MAY, 1876.
as divided; but when these (differences) have ceased to exist He will be the undivided One.
9. Bracelets, rings, and other jewels, though bearing distinct names, are not distinct from the gold of which they are made, but are contained in it. In like manner the varied species, and in
According to the Vedanta philosophy there are three Sartras, or corporeal forms:-(i.) the Kárana Sartra (corpus causans); (ii.) the Saksma Sartra, the fine material body forms and (iii) the Sthala Sartra, the gross body, made up of the limbs which we perceive. The latter two are the
11. In consequence of the variety of Upádhis, sex, name, condition, &c. &c. are ascribed to the absolute spirit, just as the varieties of taste, colour, &c. &c. are ascribed to water.
dividual development of the All-pervader, repose in the Sachchidátman.
10. The commentator remarks: "As one æther pervades all things,and, entering various modifications-as air into vessels, houses, &c. &c.--appears thereby to be divided, but when these modifications-vessels, houses, &c. &c.-disappear, it is again one undivided whole: in like manner the One Spirit, pervading all things, appears, by entering various modifications-as, for instance, by entering this or that individual-to be divided (whereas it is not); for when these modifications disappear it becomes one undivided spirit."
11. The commentator remarks: "Water is naturally white and sweet (also really colourless and tasteless), but, modified by the admixture with it of various kinds of earth, it assumes-by way of accident-red, black, and other colours; salt, bitter, and other tastes. In like manner the Supreme Spirit is naturally without sex, name, or condition; but, modified by the three kinds of matter (see the following strophe), it acquires-by way of accident-sex, name, and condition."
12. The commentator remarks: "Panchikarana is the division of each of the five elements into five parts, and the reciprocal combination of them with one and other again." Each of the five elements (æther, air, fire, water, earth) is divided into halves, one of which is set aside, and the other half
corpora causata. The Sthala Sartra perishes at death; but the Saksma Sartra, the immediate organ of the soul, is said to accompany it through all its transmigrations, and is capable of sensations of enjoyment and suffering. The corpus cousons is the original type or embryo of the body as existing with the soul in its original state.

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disagreeable; whilst the gross material body is the only seat of them.
14. Beginningless, Unconsciousness, the In
Ether-Antakarana. Wind in the throat. Securing due proportions throughout the body.
Hearing Sense.
is divided into four parts, and these latter are combined with the halves of the elements previously set set aside." The combination may be represented by
Sound.
Voice Organ (Mouth)
ATMA BODHA PRAKASIKA.
Æther and Water Æther and Fire Æther and Wind Pure Æther
Wind and Water Wind and Fire Wind and Æther Pure Wind
describable is said to be causal-Upadhi. That, however, which is diverse from the third Upadhi (i.e. lies over beyond it), is known as the Atman. Commentary.
Mind.
Wind pervading the body and distributing chyle. Feeling Sense.
3-Fire and Earth Fire and Water Fire and Wind Fire and Ether Pure Fire 4-Water and Earth Water and Fire Water and Wind
In like manner, proceeding as above, the following Formations are obtained:1-Ether and Earth = Individuality, i.e., the saying "I." Chitta or Will. - Intellect.
Panchikarana.
Soul. Intellect.
Wind in the navel and causing hiccoughs.
Mind (mens). = Antakarana Agency). 2--Wind and Earth Wind in the intestines (is produced). Wind in the heart. Wind in the navel. Wind in the throat.
= Wind pervading the body. =Smelling Sense.
Tasting Sense. == Feeling Sense. Hearing Sense. Seeing Sense. = Odour. -Form (Light).
Fire. Seeing Sense. Tangibility. Form. Touch Organ. Motion Organ (Hand). (Feet).
127
+. In this manner, mind and the other faculties are produced, as set forth in the following
chart:
Tangibility or Palpabi
lity.
Voice or Sound. =Savour.
Water and Ether Pure Water 5-Earth and Water
Excrement Organ (Anus) Motion Organ.
Earth and Fire Earth and Wind Touch or Feeling Organ. Earth and Ether Voice Organ. Pure Earth Genital Organs. The various Formations are arranged in families or classes, as follows, viz. :
Individuality.
Wind which divides excretary matter; seated in the top of the head and flowing downwards. Smelling Sense.
III.-Fire Formation. (Internal Intellect.-Wind in the navel, Seeing Sense, Form, Motion Organ.
Will.
Wind in the heart and
causing respiration. Tasting Sense.
Water. Savour.
Odour.
Excrement
Earth.
Organ (Anus). Pudenda viri aliquando et feminæ.
I-Ether Formation.
Antakarana.-Wind in the throat, Hearing Sense, Sound, Voice Organ.
II.-Wind Formation. Mind.-Wind pervading the body, Feeling Sense, Tangibility, Feel Organ.
IV-Water Formation.
Will.-Wind in the heart, Tasting Sense, Savour, Excremental Organ.
V.-Earth Formation. Individuality. Wind in the intestines, Smelling Sense, Odour, Genital Organs.
13. The commentator remarks -"The Soul: for the percoption of pleasure and pain, requires the above-mentioned seventeen principles :-i.e. 1. The five airs, Mind, Intellect; the five sonses and the five organs." These constitute the fine material body: some, however, substitute Ahankara for Intellect. Elsewhere they are spoken of as the five gross elements, the twice five organs, the five airs, the four faculties-Mind, Intellect, Will, and Individuality in all, twenty-four, and they constitute the gross material body; but omitting the five coarse elements (smell, light, palpability, sound, and taste) together with Will and Intellect, the remaining seventeen constitute the fine material body.
14. The "Causing-body form" bears this name because it serves as a cause or basis for each of the other body-forms. The commentator uses the word Mayd instead of "Unconsciousness" (that is,

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æther.
15. The pure soul through its connexion 20. Through ignorance the quality and acwith the five Kosas,t &c. &c. appears as thoughtivity of the body and of the senses are attributed it partook of their form or nature, -in this, how- to the pure soul which is essence and spirit, ever, merely resembling the pure crystal in just as blueness, &c. &c. is attributed to the proximity with dark-coloured cloth.
16. The Átman, the inner, the pure one, 21. In consequence of ignorance, form, acwhich is enclosed in those Kosas, may be thresh- tivity, &c. &c.—the essential Upadhit of the ed out of them by philosophical study, like the mind,--are copied by the soul; like the moon, rice-corn.
in the water, partaking of the motion of the 17. Atman, although always All-pervading, waves, &c. &c. does not shine forth in all. In the understanding, 22. Inclination, desire, pleasure, pain, &c. bowever, it is very manifest, like the reflection &c. are intensified when Buddhi is present (i.e. of a mirror upon a pure surface.
present in the waking state as well as in the 18. Atman may be considered as one who has dreaming state); but in the profound dreamless no part in the nature of the body,'senses, mind, sleep,$ when it (i.e. Buddhi) exists not, these are or understanding, and yet, though distinct from not intensified. Therefore this is the property them, he is always quietly overlooking their of Buddhi, and not of the Atman. activity,- (in this) msembling a king.
23. As brightness is inherent in the Sun, 19. To fools the Spirit appears to be active, coolness in Water, and warmth in Fire in a when the senses only are really active : just as natural manner: so existence, spirituality, bliss, the moon appears to move when the clouds only and eternal purity belong to the soul (in a
and eternal purity belong to are passing
natural manner).
Commentary the condition resulting from ignorance). Mdyd is 22. The commentator remarks: "The author in undefinable, because it is neither Sat, real, nor this strophe confutes the logic of the Atomic School, Asat, unreal.
which considers desire, anger, pleasure, and pain, 15. There are extraneous causes which lend to to be the natural conditions (Dharma) of the Spirit." the Spirit the appearance of various forms: it is, 23. Existence belongs to the soul because it however, perfectly pure, and uncontaminated by stands the test of the three stales (.e. waking, them, just as the crystal, which permits the colour dreaming, and dreamless sleep). Spirituality beof the cloth to be seen through it, without becom- longs to it because that in those three states it reing in any way mingled with it or defiled by it. cognizes objects which appear. Bliss is a peculiar
16. Yukti, or philosophical study, consists of rapture with freedom from all pain. Some, however, three parts, namely, Hearing, Meditation, and Sys- explain the last peculiarity thus, " Happiness betematic Contemplation. The commentator quotes longs to the soul," because the soul is the object of the following aphorisin :-"For the Lordly-life- pleasure. Eternity belongs to it, because it exists Spirit are the five Kosas and the five cavities, and undivided through the three times. Others, howthese five cavities are the five elements."
ever, claim this attribute for it because the soul 18. In obedience to the King's mandate his does not enter into the four negative categories. ministers transact affairs of stato; and, although These are as follows: the king takes no part with them in these trans- 1. That category according to which there was actions, he is perfectly cognizant of their doings. nothing prior = Prágabháva.
19. It is as if one were to say when water is 2. That category according to which something falling, "The sun (reflected therein) moves." It is that was ceases to be = Pradvansábhdva. as if one were to say when the clouds are hurrying 3. That category according to which nothing along, "The cool shining moon moves on." The was or shall be = Atjantábhava. Upddhis of the bodies, &c. &c. are but imagina- 4. That category according to which something tively joined to the changeless Spirit. The Jiva- is a separate thing (from other things) = Anjonidea is the gross-world activity. Know this! jdbhava.
+ The soul is said to have five Kosas, coverings or sheaths, world. e.g. (1.) Aunamaya Koga, or the covering of corporeal form which is supported by food; (ii.) Pranamaya Kosa, the vital,
During life the soul is considered to occupy one or other external organs, or sphere of breathing; (ii.) Mandmaya
of three states, i.e. waking, dreaming, and profound sleep.
While awake, the soul, associated with the body, is active, Kosa, the mental organs; (iv.) Vijnanamaya Kosa, the
and has to deal with a real creation in the dreaming atate organs of perception, with intellect; (v.) Anandamaya, an illusory world is created; but in the profound sleeping sphere of supreme happiness, unconscious of all but self. state the soul is absent, having retired by the channel of
Upadhi is the illusive form of Brahma within the the arteries to the booom of the Supremo.

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24. Through want of discerning understand- spect of its nature, as a man might mistake a ing, people connect the essential and spiritual, rope for a snake, he may well become fearful. particula, of the Atman, with the Activity of the If a man, however, knows "I am not Jiva, but understanding. ---these two into one,--and then the Supreme Spirit," he becomes free from fear. are accustomed to say “I know."
27. The Spirit, the One, illumines the senses, 25. No change takes place in the Spirit (inat whose head stands the understanding, &c. consequence of Activity). In the understanding &o., just as a lamp illumines a vessel, &c. &c. ; it, (by and for itself) there never is wisdom. (These however, the self-essential-spirit, is not illumined two must not be confounded one with the other, by these gross (elementary formations). for Wisdom belongs to Spirit, and intellectual 28. As the self is essential knowledge, the activity to the understanding; the former is the soul requires the aid of no other knowledge to Sun (by whose light the mental faculties work). enable it to recognize its own proper knowledge : The Jiva (the reflex of the universal Spirit, just as a flambeau, which is in itself a shining in the single individual) foolishly says "I am light, requires not the aid of another flambean to the doer," "I am the spectator," whilst he render it visible. acknowledges all the filth (i.e. the elementary 29. Having by the aid of the words "It is mental faculties and the organs of sense, &c. not so, it is not so," removed all the Upachis, &c. which perform that activity) as belonging one will easily recognize, by the aid of the great to himself.
saying," the oneness of the individual) living 26. When one takes Jiva for Atman, in re Spirit with the (Universal) Supreme Spirit.
Commentary. 24. The commentator remarks: " It may per the faculties and senses, although they are so closehaps be objected, How comes it that when the ly allied with it. soul is perfectly inactive one ventures to say I 28. The commentator remarks: "Here the know?" This objection the author here meets: author meets the objection arising from the latter e.g. When the sunbeam and the burning-glass are part of the previous strophe, namely, 'If the soul brought in contact, fire arises : in like manner cannot be known by means of the mental faculties, ignorance arises when the Spirit-reflex (which re- &c. &c., how then shall it be recognized P'" sembles the sunbeam) and the understanding 29. The commentator includes the entire Upd(which resembles the burning-glass) are twisteddhis in Universal Knowledge and partial knowledge. into one, and in consequence of this ignorance it He explains the words "It is not so," by "it (the happens that the Living-Spirit is caught in such real substratum of the unreal world of phenomena) sayings as I know. When, however, the Spirit is without name and form." The "great saying" is is separated from the activity of the understand. " Tat tuam asi," i.e." Hoc (i.e. Brahma) tu es."ing, no object appears, and it is then the Self If amongst a quantity of stones picked up there recognizing itself, without activity.
was a precious stone (discovered), perhaps then 25. L'he Tamil commentary, which reads ala, one would examine them all closely, and discover much,' instead of mala, dirt,' and joins the former that they were not (all) precious stones. So here word with muhjati, gives the literal meaning of the with reference to the Spirit which is associated strophe thus :-"Change (or activity) never (be- with the various Upádhis (the three-fold bodylongs to the Spirit." Wisdom never (belongs) to form) the Vedas explain that "these (phuaomena) the understanding, nevertheless the Living-Spirit are not it," and sets them aside. In this manner beguiles itself with the thought that it is "the one learns to know the Spirit (by means of Sridoer," " the spectator," &c. &c.,-taking the vana, hearing the Vedas). Now, although in everytotality of the mental faculties for itself.I
day life, one attributes greatness and smallness 26. The commentator remarks: “This strophe to rivers and seas, in consequence of the peculiar shows that if the Spirit takes upon itself hetero. ities of the land, yet when one divests his ideas geneous qualities-while imputing to itself (as in of these peculiarities, the entire water appears as the preceding strophe) activity, which belongs only one, and the idea of size (large and small) vanishes. to the elementary mental faculties, senses and So is it with Universal Knowledge, and the parorgans--it is preparing trouble for itself."
tial knowledge of the universal world, and the in27. Here the author points out why the Spiritdividual Living-soul : the difference between them is not recognized by means of the understanding, exists only in the phenomena and habits of the
| Dr. Graul observes here that Taylor doubted whether this strophe could be translated in a sensible manner; the doctor considers the Tamil commentary satisfactory.

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30. The Body, &c. &c. is known to have pure, emancipated (from all things), which is unarisen through ignorance, visible and transient divided bliss, one without a second ;-existence, as the bubble upon the water ; that, however, knowledge, endless, the Supreme Brahmawhich in this quality is free, is recognized saying " that am I." "I (am) Brahma,"-as the Pure.
36. Perfect Self-consciousness, "I am Brah31. Because I am diverse from the Body, &c. ma," removes all false appearance of ignorance, &c., I am free from birth, old age, decay, death, just as the elixir of life removes sickness. &c. &c., and being independent of the senses 37. Sitting in a secluded place, without pasI have no connexion with the (sense) things sion or desire), with senses curbed, let one set (fashioned out of the Tanmatras or elementary before him the One Spirit—the Unending-with Atoms), as sound, &c. &c.
undisturbed meditation. 32. Because I am without Manas (mind), 38. Well instructed by wisdom, denying all pain, desire, aversion, and fear, &c. &c. do visible (matter) in the Spirit-let such an one not affect me-according to the words of Re- alway set before him the One Spirit, which velation, (e. g.) “without life, without manas, resembles the pure Æther. pure," &c. &c.
39. He who knows the Supreme Truth (or 33. I am without quality (Guna*), without essence), rejects all (distinction of form, sex, activity, eternal, without will or conception, &c. &c., and unites himself with the All-perfect without stain, without change, without form; Spirit-blest, Self-existence. for ever saved-puret
40. The distinction of “Knower," "Know34. I am like the Æther, pervading all within ledge," and "Object of Knowledge" is not and without, imperishable, in all alike-abiding, known in the Supreme Spirit: (rather) it (Brahthe perfect, the independent, unspotted, im- ma) through its own self is enlightened, in conmoveable.
sequence of its own essence, which is Spirit and 35. That (Being) which appears eternal, Bliss.
Commentary. world, and not in the Supreme Spirit which is in cording to it, Avarana (concealing or covering) is the Susapti state. One may discover that by the the cause that after one has got rid of the duality "great saying" which removes all difference be- in himself, it nevertheless again emerges, and tween the "thou" and the "that."
he thus becomes at the same time a being who 30. The commentator remarks: "Strophes from knows himself to be Brahma, and a being who is 15 to 30 treat of Srdvana, the hearing of the Vedas, ignorant of it: Vilcsepa-false appearance-brings, as the first stage on the road to Salvation. The according to it, a divided (i.e. contradictory) know. five following strophes treat of Manana, the medi- ledge into the waking and dreaming condition. On tating upon what has been heard, as the second the other hand, according to others, Avarana is stage on the road."
the concealment of the true self, so that one takes 31. The commentator remarks: "These are the elementary) categories for it, and Viksepa is deductions from the Vedas, which the scholar, who the state of pleasure in sensual things. Ava has studied the Vedas, has now thoroughly to rana is more intellectual, and Vikesepa more ethithink upon."
cal. Moreover, Avarana is the anxiety which ex. 32. The commentator remarks: "According to claims, "The Spirit does not appear to me;"and the Vedas the Soul does not possess Mind or any Viksepa is the illusion which takes the individual other faculty. It is an Eternal blessed One-this living-self depending upon corporeity, for the is to be believed."
true self. Finally Avarana is the double error; 35. The commentator uses the plural of Viksepa “the truth does not exist, it is invisible," and in a narrower sense, and then in a wider sense than | Viksepa is the grief because it has died in the Avarana--two common artifices of Vedants. Ac. river."
Manas is the faculty of imagination and excitation ac-1 . "Do not say, "Attributing qualities to the being void of cording to this philosophy.
qualities is equivalent to saying a sterile mother.' • There are said to be three gunas or qualities; they are mentioned in the Kaivaljanavanita thus, viz. -
"They are excellebt white, black and red, that partakes The qualities, mentioned by the excellent Vedne to the of each, and are denominated pure essence, darkness, and end that for the sake of obtaining the emancipation of this impure nature. Bat although these gunas, which are called life the knowledge of Brahms may be brought about, are essence, filth, and gloom, na three, are equal, one among by no means qualities of Brahma, but the very substance them may preponderate." -Graul's Translation.
of Brahma." -Kaivaljana wanita, Graul's Translation.

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41. The flame of knowledge, which blazes from the Spirit nothing exists; just as one knows forth when the contemplation is unceasingly rub- that earthen pots, &c. &c. are essentially) earth, bed upon the fuel of the Soul, consumes all the so All is the essential Spirit. stubble of ignorance.
48. He who knows this, is the Life-emanci42. When, by means of knowledge, as by a pated-self. He layeth the qualities of the former ray of morning light, the full darkness has been Upddhis altogether aside: and through the inner dispelled, the Spirit shall shine forth of itself essence-spirit, &c. &c. he is a participator of the on high, like the Sun.
condition of Brahma :-like the bee, (which from 43. The Spirit is alway attainable, notwith- being an insect at first) has arrived at what standing through ignorance it becomes unattain- now it is. able; when this has been destroyed, it shall shine 49. Having crossed the sea of fascination, forth, from thence, attainable, like the (forgot- and having slain the giants "Inclination," ten) jewel upon the neck.
"Aversion," &c. &c., the Wise shall forth, mar41. The Jiva-Atma erroneously appears in ried to Tranquillity, delighting in the Spirit. the Brahma, just as the form of) a man in a 50. Extinguishing his 'inclination for exterpillar of timber; when, however, the true formnal changeable pleasure, and securely reposing in of the Jiva-Atma is understood, this (error) will Spirit-pleasure, (such a one) shall alway shine vanish.
forth clearly therein, like the light which stands 45. By the knowledge which springs from in & vessel secure. an experimental grasping of the Supreme sub- 51. Although still involved in the Upúdhi stance, the ignorance which says “I” and (i.e. corporeity), the Muni (i.e. wisdom-perfected "mine" is quickly dispelled ; just as the rising sage) may remain uncontaminated by its natural sun removes embarrassments (with reference to qualities, (just like the æther, which, although the region of the heavens).
it pervades the most unclean things, is never46. The Wise, having attained perfect dis- theless uncontaminated). And although he cernment, peroeives the totality of things to rest knows all, yet like a (disinterested) imbecile in himself, and with the eye of knowledge he will he stand aside, and clinging (to no sensual perceives All as the one Self.
thing) (he) passes through (them) like the 47. All this world is the Spirit, and distinct | wind.
Commentary. 41. The commentator remarks: "The soul, with 4 7. As out of the same clay vessels of different reference to the mental faculties bound up with it, kinds and names are made, so out of the same is here compared to very inflammable woods (here Brahma are produced the variously named and contemplation). This fire consumes not only the variously formed things of this world. The clay contemplation, but also the mental faculties (or is Karana (cause, and even material cause); the Spirit-powers); then Aparóksa-Jndna or pure In- vessels are Karja (effects, things formed). So is tuition arises."
Brahma the material cause of the world, and there43. The commertator remarks: "A simile for fore proceeding from it, as the thing made of it, the Brahma, which, though forgetting itself, is not and of various forms.
" separate from it, is found in the words of the poet, 49. This strophe refers to the history of Râma, viz. :
which is here symbolically explained. Sitâ calls Where is the Lord P say'st thou, my Soul, up in our mind the Santi-Tranquillity--and the Like those who go about demanding
kingdom of Ayodhyâ (“the Unconquerable)", in Where am IP"
which Rama subsequently rules happily accord45. Anubhava (empirical grasping) is the third ing to the commentator the impalpable) Spirit in part of Salvation-lore (Śruti, Yukti, Anubhava); which the Life-freed-being rejoices. one arrives at it by the three means to salvation, 51. The commentator remarks: “Here the i.e. Hearing, Meditation, and Methodical Contem- teacher meets the scholar's question, In what plation.
condition, then, is the freed-life-Soul until the guilt
I Which emits fire by friction with other wood.
5 "The undeveloped energy of the clay is developed (in the pitcher formed from it). In common lifo they will call that clay, 'pitcher. This is a mere phrase, and so is the distinction of the pitcher. Whenever you forget the cur.
rent names and shapes, and see (in a vessel formed from the clay) nothing but clay, then this is true reality ; forgetting the different Jiva-fictions, you will assume the share of Spirit."-Kaivaljanavanita, Graul's Trans.

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52. By the dissolution of the Upadhi, the Muni (wisdom-perfected-Sage) unites inseparably with the (All-)pervading One, just as water mixes inseparably with water, air with air, and fire with fire.
53. That gain, than which there is no greater of milk): in like manner is Brahma throughout the Universe.
gain,
That pleasure, than which there is no greater pleasure,
That knowledge, than which there is no greater knowledge,
That is Brahma.-Let this be believed! 54. That, which One having perceived, there is nothing else to perceive,
That, which One having attained, there is nothing else attainable,
That, which One knowing, there exists nothing else to be known,
That is Brahma.-Let this be believed. 55. That which is thorough, above, below, complete, perfect, existence spirit and bliss; the one without a second, endless, ever-existing and one-that is Brahma.-Let this be believed!
56. That which is in the form of rejecting whatsoever is "not this"-i.e. not Brahma-is, in the Vedanta writings, shown to be the imperishable, the perfectly happy, the One-that is Brahma.-Let this be believed.
57. Having access to a portion of the bliss of the Being of all-perfect Bliss, Brahmâ and the other (popular deities), become, by degrees, partially happy beings.
58. With this (i.e. Brahma) the Universality
(accumulated during a prior existence) is completely expiated, and incorporeal Bliss succeeds the extinction of the threefold corporealness ?'"
52. An annotation of Taylor (or Pauthier) refers the dissolution of the Upddhi merely to the gross and fine material forms. The Tamil commentator rightly refers it to the causal form. The commentator remarks: "In the three following strophes the teacher describes the sublimity of the Brahma as regards extent, place, and time."
57. The commentator remarks: "The teacher
here disposes of the objection (of the popular faith),
Brahma is the Supreme Deity, the causa materialis and causa efficiens of the illusive world.
[MAY, 1876.
of things is connected, and the (worldly) Activity is Spirit-affected: hence Brahma is a being, everywhere all-pervading, like butter everywhere in milk (i.e. the material which originates butter is diffused throughout the entire quantity
Brahma is the chief god of the Hindu Triad, and it is he who is mentioned in this strophe.
Butter has a totally different signification to the nonflesh-eating Hindu than to us. Therefore the first published Tamil Vedic writing bears the interesting title, "The fresh Butter of Happiness."
59. That which is neither coarse nor fine, neither short nor long, without birth and imperishable, without form, unbound by place, without sex and name: that is Brahma. Let this be believed!
60. That by which the sun, &c. &c. shines, but which is not illumined by any light, that by which all these are effulgent, is Brahma. Let this be believed!
Commentary.
61. Of itself pervading everything within and without, and the entire world illumining, the Brahma shines forth, like the iron-ball glowing
with fire.
62. Brahma shares not the qualities of the world; besides Brahma there exists nothing; when any other than Brahma appears it is false
like the mirage in the desert.†
63. That which is alway seen and heard is (in the most profound essence) not different from Brahma and by means of the true knowledge (in which all modifications, as well as the illusive, perish) these pertain (directly) to Brahma, to the Being full of Reality, Spirit, and Bliss, the One without a second.
64. The eye of Wisdom discerns the all-per-. vading Soul, which is Being and Spirit; the
'Undivided Bliss is ascribed to Brahmâ, Vishnu, &c. &c., and those who would attain the happiness of these Godheads perform horse-sacrifice." "
14
58. The commentator here makes a very characteristic observation, i.e.: "The author wishes to meet the objection, As it is a notorious fact that great desire for sense-things exist, how can it be said that the Spirit is in a high degree the object of (human) desire?' And he meets the objection, showing, by means of the above example, that the Spirit is, equally with butter, an object worthy the desire of all."
Some of the negative attributes of the Brahma are given in this strophe; for them more at length see Kai. valjanavanita, Part II. 187.
"Everything is false which is not Brahma."
Vedanta Paribhasha. Nothing exists but he (6.e. Brahma).
Sutras, iii. 2, 29.

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TWO CHERA GRANTS.
133
eye of ignorance, however, cannot perceive it, I 67. Whoever undertakes the pilgrimage of just as the blind cannot see the shining sun. himself, regardless of the region of the heavens,
65. Aglow with the fire of knowledge which place, or time, &c. &c., passing through all :has been kindled by the study of the Vedas, &c. having overcome cold, heat, and all other varie&c., the Living-Soul, free of all impurity, shines ties of opposition-obtains eternal happiness, and forth of itself, like the gold (refined in the fire). is free from all toil-as one without works
66. The self, rising in the Æther of the activity: i.e. as one who does not seek his happiheart,--the sun of Wisdom, scatters the dark ness in the ceremonies of the popular belief, or ness, and pervading all, bearing all, it appears. in any activity whatever-and becomes omIt illumines all.
niscient, all-pervading, immortal.
TWO KONGU OR CHERA GRANTS, OF A.D. 454 AND 513.
BY LEWIS RICE, BANGALORE. Two grants were produced in court here by | In the second of our present grants, however, a resident of Mallohalli, about 25 miles the Sanskrit is of a decided character and more north-west of Bangalore, and referred to me accurate. Other evidence deduced from these for a knowledge of their contents. They will inscriptions renders it probable that towards be found of considerable importance in throw- the end of the 5th century Sanskpit and Brahing light upon the history of the Kongu maņical influence were, in the south of Maisur, kings. One dates, as I shall show, from A.D. gradually displacing ancient Kanarese, and with 454, and the other from 513: the former is it the power of the Jains, its most eminent protherefore 12 years older, and the latter 47 years fessors. later, than the Merkâra plates..
The first of the inscriptions now published The first is engraved in small characters on records a grant by Kongani Maharaja three thin narrow plates of copper (7} in. X to a Brahman named Tippur Kida Svami 1} in.), which are strung together on a metal of certain land under the Melûr tank, in the ring secured with the stamp of an elephant, and year Jaya, the 29th of his reign. The second are a good deal worn. The second is well and is the record of a grant by Kongaņi Vriddeeply cnt in bold characters on five stout plates dha, named A vinita or Durvvinita, (9 in. X 3 in.) which are in good preservation. the son of the foregoing, of a village named It exhibits with great distinctness the forma- Kelale and of certain lands east and west tion of the letters of the Hale Kunnada alphabet of the river Penna to a Brahman named Deva at the opening of the 6th century. Whether Sarmmaņa or Mahadeva, in the year Vijaya, due to superior skill in the engraver or to a the 35th of his reign. Assuming that the inregular process of development, the characters, scriptions are genuine, which I see no reason which in the two earlier grants seem to be in & to question, there was an interval of 59 years transition state, have here acquired a more between them, for in the Ilindu cycle of 60 settled formst which, again, in the Nagaman- years Vijaya immediately precedes Jaya. It gala platest of the 8th century attains to some therefore follows that Koigan i II. ruled for degree of elegance.
58 years. But this extreme period does not in. The language, likewise, employed in the older validate the accuracy of the dates, as might hasti. of these two grants, as in the Merkâra plates, ly be supposed, fo# the second of the grants dis. seems to be transitional in style, veering between closes the interesting fact that Kongaại II. Sanskrit and Hale Kannada, with an evident was crowned either immediately on, or soon after, effort atter the former, but powerfully, if not his birth. The period of 58 years does not, ander predominantly, under the influence of the latter. such circumstances, seem an exaggerated length
• Ind. Ant. vol. I. p. 883. + The signs of panotaation are deserving of notice.
Ind. Ant. vol. II. p. 165.
Regarding the different former in which this name is found, I regrot that I have yet had no opportunity of re.
ferring to the original inscription to confirm my reading of Kodrini. Bat at Nirganda I stone in which it in written Konguli, and the Ber.. Kittel has painted out to me that the latter in the fore in the Kavydvelobana 8, 86: cf. Introd. Nagu Varmmi's Canare Prosolly, wxvi.

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134
THE INDIAN ANTIQUARY.
[MAY, 1876.
to assign to his reign. Thus much being premised in support of the figures as contained in these grants, we must resort to the Merkara plates, which belong to the same period, in order to fix the year of the era. They were dated in Saliva hana Saka 388, which corresponds with the year Parâbhava. To arrive at Jaya we must go back 12 years, and thus obtain the date 6. S. 376 for the first grant, or A.D. 454, and by consequente Ś. S. 347, or A.D. 425, for the birth and commencement of the reign of Konga ni II. and the termination of that of Madhava II., his father. The cal- culation for the second grant is now easy, and we get the dates-S. $. 435, or A.D. 513, for the grant itself, and $. . 400 or A.D. 478 for the end of the reign of Kongaại II. and the be- ginning of that of A vinita or Kongani Vriddha. There is only one objection which, it occurs to me, might be urged against this computation. It is the advanced age to which Avinita must, according to these figures, have arrived when he made the second of our present grants. For this is 57 years later than the Merkara grant, which was also made by him, but at a time when, apparently, he was his father's minister, and must therefore have already arrived at manhood. But say he was then 20, he would now be 67, an age quite within the botinds of reason. And that he could not have been much over 20 at the former period is evident from this, that his father was only 41. Having thus, as I trust conclusively, established the dates in question, and by proving their credibility vindicated that of the remaining contents of the inscriptions, we mayow proceed to examine these more closely.
To begin with the oldest. The first thing to be remarked is the carions differences in the string of descriptive phrases attached to each king, differences which might be set down as errors on the part of the composer or transcriber, but that this being the oldest of the grants the expressions may here be in their original form, afterwards altered and improved upon. I
The three others agree, for instance, in || From the Nagamangala plates we learn that Prithvi Kongani reigned at least 50 years; while, if the Kongudela Rajakal is to be relied on, Kongani I. reigned 51 years.
T Observe also the ghana gagana of the first line, in place of the gata ghana gagana of the other inscriptions.
* Mr. Taylor's version of the Kongte-defa Raja kal says, "This king, in going out to conquer hostile kinge, was
ascribing to Kongaại I. the feat of dividing with one stroke of his sword a mahd silá stambha, or great pillar of stone, but here this figures as anila or nila star.ibha. What either of them means it is difficult to say. The silá stambha might have been a linga, like the historical one of Somanath which was broken by Mahmûd of Ghazni, or it might have been a pillar of victory erected by some rival prince * ; but the new version, meaning either wind-post or blue sapphire) post, seems inexplicable, as it is hardly possible that the reference can be, by a wildly bold metap, or, to a conquest of the Nila-giri. The ornament of a wound, again, with which Kong ani I. is decorated in the other grants, is here bestowed upon the next king, Madhava I. ; while instead Kongani is described as a wild-fire in consuming (ba... ti, a word I cannot make out,-it may be a proper narae). Further on, we find none of the religious devotion attributed here to Vishnu Gopa, which in the other three appears as his principal attribute. On the contrary, he is credited with uncommon mental energy, unimpaired to the close of life. All +'re grants agree in stating that Madhava I. was very active in promoting works of merit, but here this is expressed without the figure employed in the formerly published grants, and in terms which seem to imply something like a Brahmaņical revival. Our second grant states this in even stronger language, and expressly adds that it was fostered by Konga ni II. and Avinita. Lastly Kongaại II, is simply styled the son of Madhava, without any allusion to his mother's being a Kadamba princess, as mentioned in the three other grants.
The second of our present inscriptions contains a much fuller account of most of the kings than is given in either of the others. But especially with reference to Kongani II. and A vinita. The former, we thus learn, as already stated, was crowned at his birth. He appears to have made many conquests and to have reigned with great glory. Brahmaņical
accustomed to cut a stone asunder with his sword, and then to vow that this was a pattern of what he would do to the king's enemies" (Mad. Jour. XIV. 7) a statement which does not appear to throw much light on the subjest.
Sir Erskine Perry states that the pillars erected by Asoka were called by him sfla stambha; virtue-pillars, because he had engraved upon them his laws and exhortations to good conduct: Jour. Bo. Br. R. As. Soc. vol. vi. p. 168.

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MAY, 1876.]
TWO CHERA GRANTS.
135
influence was evidently by this time paramount Maisur royal family), about ten miles south of in the state. It is Avinita, however, regard- Maisur city. The others I am unable to idening whom most information that is new is obtain- tify, though they were doubtless in the Maisur, ed. His names of Avinfta and Durvvinita evi- somewhere between the Nîlagiris and Nandidently conveyed no disagreeable associations, but durga, the neighbourhood of the gift. Besides we find that he had also the royal title of Kon- Pun-nad he is described as ruling a country gaại Vsiddha. Another interesting fact is whose name I have read Pånna d, though it that he was married to the daughter of the is not clear. It looks like Påkhad. Punnad raja, Skanda Varmma. This Some of the places connected with the donais the name of two Pallava kings mentioned tions may, I think, be identified. In the first in Sir Walter Elliot's grants examined by Prof grant, land under the Melur tank is preEggeling it and, in connection with the known sented to Tippûr Kåda Svâmi. Tippar is in proximity of the Pallava kingdom to that of the north of the Dodda Ballapura tâlnka, whence the Kongus, it would be important to ascertain the grant bas been produced, and there is a whether we have here a clue to the period of Melur in the neighbouring tâluků of Devanhalli. any of the Pallava kings. The locality of Pun- The mention of the river Penna in the second nad was certainly the south of Maisur, for it grant fixes the land given as in the same lois clearly the same as the Puna dt of the Mer- cality. This river is the Northern Pennar of kâra plates, in a sub-division of which, named European geographers, úr being the Tamil for Edenad, was situated the village of Bada! river, as in Pâlâr (Kshira-nadi). The Norneg appe, still known by that name, and about thern and Southern Pennår are generally 30 miles south-south-east of the city of Maisur. known in the Maisur country by the Puråņic This is farther south, I fear, than we have any names of Uttara Pinakini and Dakevidence of the Palla vas; and had this prin-shiņa Pina kini. But the latter, below cess who conceived such a romantic attachment the Ghâts, is called the Ponnar or Poni-ar for Avinita,-whether at a svayamvara or as her (golden river'). captor in war (for he is afterwards described as Referring to the lineage of the grantee in the ruler of Pun-nå d), and, throwing off the the second inscription, it would be interesting to husband intended for her, asserted her own know who the Valmiki was that is so highly choice-been of a distinguished royal line, it praised. There is a tradition of a Valmiki at would probably, under the circumstances of her Avani (Avântika Kshetra) near Kolar, and introduction here, have been mentioned. But from the name he is declared to have been the if this S.kanda Varmma was not the author of the Ramayana, and of course in consePalla va king of that name, he may have been quence the protector of Sità and teacher of her a feudatory who adopted his patron's name by sons Kusa and Lava, &c. The Canarese Rama. way of compliment; as we, find in the Naga- | yaņa is by a Kumara Valmiki, but this is mangala plates Prithivi Nirgunda a much later composition | than the period Raj A named after Prithuvi Kongani, and of this grant. in more modern times Sad â siva Nayak of In conclusion the information obtained from Keladi after Sadasiva Raya of Vija- the four grants that have now been published of yanagar. The kingdoms subdued by Avinita this line of kings may be summed up as folare the same as those mentioned in the Nagaman- lows : gala inscription, but here the names are more Kings of the Gangå vam sa and Kân vâdistinctly recognizable. It is very possible that yanasa gotra. Alan tür or Alattûr is the present village Konga ni Varmma Dharmma, reignof that name in H a dinad (the cradle of the ing from 188 ? to 239 A.D. ?
+ In l. Ant. vol. III. p. 152.
I A "Ten-thousand country," as Dr. Burnell has pointed out: 8. Ind. Pal. 51.
& It would be great convenience were geographers to agree opon different names for the two streams, say, Penn&r for the northern, and Ponn-ár for the southern. There is at present much confusion regarding their names, and I
have seen attempts made to distinguish between them by calling one Pennaur and the other Pennair. The latter is the Telugu form (eru, river), and therefore belongs to the northern stream.
Jl Mr. Kittel assigns it to the 16th century; Introd. to Nága Varmma's Canarese Prosody, lxiv.
The dates marked ? are from the Kongudesa Rajakal,
|

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136
THE INDIAN ANTIQUARY.
[MAY, 1876.
Madhava I. reigning from 239 ?
Bhù Vikrama, reigning from 539 ? Hari Varmma (or Ari Varmma), Vilanda, Raja Sri Vallabh åkhya. reigning in 247 and 288 ?
Nava Kama (? Raja Govinda Raya). Vishņu Gopa.
(? Sivaga), reigning in 668 ? Madhava II. (married the sister of the Ka- Prithivi Kongani (married to Srija), damba king Krishņa Varmma) reigning to 425. reigning from 727 in 777.
Kongani II. reigning from 425 to 478. The above list gives an average of 42 years
Avinita, Durvvinita, or Kongani to a reign, and even omitting three Konganis Vriddha (married the daughter of the Pun- who ruled over 50 years each the average is 39 nad king Skanda Varmma), reigning from 478. years to a reign. Some more names have proMash kar a.
bably to be introduced between Raja GoSri Vikrama.
vinda and Prithvi Konga ņi.*
No. 1. [I.] Svasti. Jitam bhagavatá ghana gaganabhena Padmanabhena, Śrîmaj-Jahnaviya kulâmala vyomâva
bh&samâna bha a s karasya svabhuja balâjjitojjita rajya éri vibhavasyanila stambha prahârà prakhyata
kirtteh ba .. ti gaha V na kaksha pradâha davågne srimat Kongaņi Varmma Dharmma mahadhirajasya.
Putrasya pitur&gata gunakya dattaka sätra vyakhya praretu aneka samaråvagahanopalabdha vrana vibhushasya
bhagavad rakshi
[II.] ta bhê vibhavasya srimat Madhavadhirajasya. Putrasya aneka chaturddantavapta chatur udadhi
salilasvadita (ya)basah pravara kari turaga varirohana dakshasya kshapitári pakshasya srimadd-Hari Varmma märk
jasya. Putrasya
pitri pi tamakatvaga guņa gana yuktasya narendra nitau Brihaspati tulyasya yavad kyu. khandita manotsahasya Sakra tulya parákramasya śrîma(d) Vishậu Gopa râjasya. Putrah varayudiva.
[III.] ravinda punye dhanapa vritta taruņa divákara ampita visha sama prasada kopa aneka go hirinya
bhůmyâdi pradena diksha kshapita kalmasha chiropahțita brahmâdeya pradâna prakhyâta yasah aneka yud
dhadhvara yajakaika bakra ivå pratihata vikramah dhanadha ivakshina kosakoshța sarah yama iväyisha vâritánka
varuna pravara vijaya vikramasya Madhava rajasya. Pattah Kongaņi rajasyah datta Kada svamisva Taitti
riyasa brahma
[IV] nasya Hiranyakesi sdtrebhya makkâgareyaráldo Tippûra Kâda svâmigalge brahmâdeya kramadena Meldra / kere kile padhi kandugam vșihi bhumi dattavya ashtådala jâtibhih sarvva paribâraih saps
niyya pâta brahmâdeikratya punyarogyabhih vriddhaye dattarán tad anugamya sarvvayu iva dharanitalepratibata balah parama brahmanyah Hara charañaravinda pranipata
and that of Hari Varmma from Prof. Eggeling (Ind. Ant. vol. ill. p. 162.) With regard to the date 668 for the last but one, given in the former, the following is the note in Mr. Taylor's translation -"The date s. s. 591 is introduced apparently by a specimen of the mode of using words for numbers-vasthu-grega 500, banna 90, yuddha 1."
I should be very glad to see some explanation of this, & according to all such cases I have met with the figures have to be taken backwards. I conjecture that vastku should have been read wursha.
* Cf. Någamangala inscription.

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MAY, 1876.]
TWO CHERA GRANTS.
о
[V.] pravṛitta eva kindhah Kânvâyanasa gotra śriman Kongani mâhârâjasya âtmanah pravarddhamana vipula svaryya ekona trimsato Jaya sabatsare satayanakshatre mâdelasa gotrebhya Kada svamiśva sarvva bhi madala vallabhascha Kâda svâmintyata bhûmi tathaiva parihârantyaparihârayantya vaya etad asmachhchâsanam akramet sa påpah sariran dandam arahati. Apichâtranugita sloka [VI.] svadattam paradattam và yo hareta vasundharâm gavêm śata sahasrasya hannyaṛpivati dushkrita. Svandatu
vi[ja]yai
taiyyi
sumahachhchakya dumkham [duhkham] anyâtt palana danam vâ pâlanam vetti dâna chchhreyonupâlanam. Bahubhir vasudha dabhih Sagarâdibhih yasya yasya yada bhumi tasya tasya tatha palam. Mahârâjasvâmanuja
tta raja pya divåkare ka.
ke
peggelaginda pannirkkaṇḍugavedenelmannyandendu pâlundendu ativura padedanu padedo narama & alnegalda satvaparaśarâgata
sun, his favour and his anger like nectar and like poison, his sins destroyed by religious rites and numerous gifts of cows, gold, lands, and other things, of widespread fame for his renewal of Brahman endowments long since destroyed, as performing the sacrifice of many wars, the sole sacrificer (in the world), like Indra of valour invincible, like Kubera wonderful in the possession of heaps of treasure inexhaustible, like Yama in his arrows which destroyed the battlements of the neighbouring chiefs, of mighty victorious valour, was M â dhava Raja.
By his son Kongani Râjâ was given to Kâda Svâmiśva, a Taittiriya Brahman, chief of the Hiranya-kesi sútra
Translation.
May it be well! Success through the adorable Padmanabha, resembling (in colour) the cloudy sky.
A sun illumining the clear firmament of the Jahnavi kula, possessed of the wealth of the glory of the kingdom conquered by the might of his own arm, of distinguished fame through striking down the anila (or nila) stambha, a wildfire in consuming the stubble of the forest the ba. .ti, was Śrimat Kongani Varmma Dharmma Mahadhiraja.
His son, inheriting the qualities of his father, author of a treatise on the law of adoption, adorned with the wound acquired by entering into many wars, of a wealth and glory protected by Bhagavat, was Śrimat Madhava Adhiraja.
137
His son, whose fame acquired by (his) many elephants had tasted the waters of the four oceans, skilled in riding on the best elephants and the best horses, the destroyer of hosts of enemies, was Śrimad Hari Varmma Mârâja.
His son, endowed with the group of qualities inherited from his father and grandfather, in kingly policy the equal of Brihaspati, his mental energy unimpaired to the end of life, of a valour equal to that of Sakra (Indra), was Srimad Vishnu Gopa Rája.
His son, like Kubera in the merit of smiting his enemies in great wars, a young (or rising)
to Tippûra Kâda Svâmi was given, in the manner of a Brahman endowment, 10 kanduga of paddy land below Melûr tank, freed from all dues of the eighteen castes. and formed into a Brâhman vritti with pouring of water; for the increase of merit and health was it given.
In pursuance of which, in the year Jaya, the 29th of the wealth of the great victories increased by himself, (namely by) Śr îmân Kongani Mahârâja, of the Kân vâyanasa gotra, of a might invincible by any in the world, chief in affection for the Brâhmans, devoted to the worship of the lotus feet of Hara (Siva),the moon being in the Sataya nakshatra, to Kâda Svâmîśva of the Mâdelasa gotra
Let this land be
Satabhisha.

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138
THE INDIAN ANTIQUARY.
[MAY, 1876.
continued without hindrance to Kâda Svâmi, other's gift) the maintenance of another's the beloved of the Madala (gotra) : such is gift) is more meritorious.-The earth has been our command, which whosoever transgresses is enjoyed by Sagara and many kings ; accorda sinner worthy of corporal punishment.
ing to their (gifts o?) land so was their reMoreover thus is the sloka delivered :- ward. Whoso seizes upon land presented by himself Whoso is a follower of the Maharaja . . or by another will incur the guilt of slaughter
. . . . . . 12 kaning a hundred thousand cows. To give much duga; this all should respect and presere oneself is easy, to maintain another's gift is difficult; but of giving or maintaining (an-' those famed for their adherence to virtue.
No. II. [I.] Jitam bhagavata gata ghana gaganabhena Padmanabhena. Srij-Jahna eya kulamala vyomåvabhâsana bhaskarasya sva khadgaika prabara khandita maha sild stambha labdha bala svastih paråkrama yasasahdâruņårigana vidårana ranopalabdhabrana vibhů. shana vi b hushitasya Kåņvâyanasa gotrasya śrimat Kongai Varmma Dharmma mahadhira
jasya. Putrasya pituranvågata guna yuktasya vidya vinaya vinitasya samyapraja pålana mâtrédhigata rajya prayojanasya nana sastrartta sadbhavadhigama p ranita mati višeshasya vidvat kañchana nikashopa
II.] la bhūtasya višeshatopy anavaseshasya niti fdstrasya vaktsi prayoktři kusalasya suvibhakta bhakta bhritya janasya dattaka sutra vệitteh pranetuh srimat M&dha va mahadhirajasya. Putrasya pitřipaitamaha guna yuktasya aneka
chaturddantâ yuddhâvâpta chatur udadhi selilasvadita yabasah samada dvirada turagarohanâtiśayotpan. tejaso dhanur abhiyoga sampâdita sampad višeshasya srimadd - Hari Varmma mahadhirajasya. Putrasya guru go brâhmaņa pūjakasya Narayana charanantldhyâta
[III.] sya srimad Vishnu Gopa mahadhirajasya. Patrasya Tryambaka charanâmbhoruha rajah pavitrikritottamângasya vyayamodvritta pina kațhina bhuja dvayasya sva bhuja bala paråkrama kraya krita rajyasya kshat shamoshtha pišitá
sana pri
tikara
nisita
dhûra
se
chira pranashţa
deva bhoga brahmâdeya vi
sargga ayana kåriņa kaliyuga bala pankavasanna dharmma na nitya sannaddhasya sriman Madhava mahadhirajasya. chchhinnaśvamedhavabhşitâbhishikta śrimat Kadamba kula gagana
vpishoddhara
Putrasyåvigabhasti ma
[IV.] linah sri Krishna Varmma muhadhirajasya priya bhagineyasya janani devatânka paryyanka evâdhigata rajyabhishekasya vijrimbhamana sakti trayasya parasparânavamaddinopabhujyamâna trivargga sårasya asambhr. mavanamita sa
masta
såmanta mandalasya nirantara prema bahumanânurakta drål:sati (pråkriti] vargga
sya mbina vana
vidya vinayâtisaya paripatântarâtmana
aneka samara vijayopájjita vipula trayasya niravagraha pradana
kartta yugita raja yasa kshirodaikarnnavi sauryyasya avishahya
charitâvalakrata bhu
paråkrama
[V.) krånta vibhavodaya
pratiraja parajita
mastakappitapratihata sâsanasya dravinapateh pratitâneka guna
aneka mukhabhivarddhamâna nidhana bhatasya vidva

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Page #167

May, 1876.]
TWO CHERA GRANTS.
139
tsu prathama ganyasya pranayi jana hřidaya nandanasya maryyâdâlanghanalankrata ra tnakara vrittasya yathârha danditayanukrata vaivasvatasya pracapati
sayanugata vivasvato Vaivasvatasya va Manorvvarnnåśramebhirakshine dakshinandisam abhigoptum paryyâpsuvatah prâtijaninasya suprajasah srimat Kongaņi mahadhirajasya. Avinta nämna putrena Punnada raja Ska[VI] nda Varmma priya putrikå janmaná svagurunânugâmina pitrá parasuta samávajjitayapilashshya svayam abhipratiyâlingita vipula vaksha stalena vijrimbamâna sakti trayopanamita samasta samanta mandalena Andari ya Ålantur-a Paurulare-a
Pernna
garády
aneka
samara makhamukhahuta prapata
sura
purusha pasupa
hâra vighusa vihastikratântâgni mukhena srimat Kongani Vriddha rajena Durvvinita nåmadheyena samasta Pannada (PPåkhâda) Pannadadhipatina Vaivasvateneva Manuna varnnaśramabhilakshanandakshinândiśam abhigoptum pariyâptavatâ pratijanitena suprajasa [VII.] &tmanar pravarddhamana vijayeśvaryye pañchatri[m]sad Vijaya samvatsare pravarttamâne srimat Valmikinâmni jagat suryya vanssa khara Mahadevákya Kasyapasa goa trå vâjasainya vâdeya Srimad Deva Sarmmanam Kelalo namna Bempurisvar
stå
sam
udaka
půrbba
datta
fśânya
disa
apakshetram
chatari
khandi
Kșishņa tâţâkam apakshetram Arddhva tri kandi adha âpakshetram shat khani Penna nadi puryva diśâm kshetram pažchadasa khandi dakshina diga mahå briksham agni asvattam iśângândiśâ jambu briksham puna pana
VIII.) kanyândiša nakule tataka varuņa digám kshetrarn dvadasa khapdi vayavya disa maha tataka - pakshetram sapta khandi etan Mahadeva divya dattam. Apichåtra Manu gito sloko svadattain paradattam vå yo hareti vasundharâm shashtim varisha sahasråņi ghore tamasi varttate. Bahubhirvvasudha bhukta rajabhis Sakaradibhi yasya yasya yada bhumi tassya tada palam. Svandâtum sumahat chhakyam dumkham [dahkham) anyårtta pålanam danam va på lanam veti
dânchchhreyonupalannm. Abhbhi dattam tribhir bhuktam shadbhischa pratipalanam etani na niva:ttante purvva råja kritâni cha. Translation.
by acquaintance with the best principles of the Success through the adorable Padmanabha, substance of various sciences, a touchstone for resembling (in colour) the cloudless sky. (tessing) gold the learned, skilled among those
A run illumining the clear firmament of the who thoroughly expound and practise the science JÄhnavi kula, distinguished for the strength of politics, maintaining a due distinction between fortune and valour acquired by the great pillar friends and servants, the author of a treatise on of stone divided with a single stroke of his the law of adoption, was Sriman Madhava sword, adorned with the ornament of the wound Mahadhiraja. received in battle while cutting down the hosts | His son, possessed of all the qualities inherof his terrible enemies, was Srimat Kongani ited from his father and grandfather, having Varmma Dharmma Mahadhiraja of entered into war with many elephants (so that) the Kân vây a na sa gotra.
his fame had tasted the waters of the four His son, inheriting all the qualities of his oceans, of wide-spread renown sprung from his father, with a character for learning and mo- riding on lusty elephants and horses, of great desty, having obtained the honours of the king- wealth acquired by the use of the bow, was dom only for the sake of the good government Srimad Hari Varmma Mahadhiraja. of his subjects, of great understanding improved His son, devoted to the worship of yurus,

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140
THE INDIAN ANTIQUARY.
[MAY, 1876.
cows, and Brâhmâns, praising the feet of Nára - herself had chosen him, though from her birth yana, was Srimad Vishnu Gopa Maha- assigned by her father, according to the advice dhirija.
of his own guru, to the son of another, --- having His son, with a head purified by the pollen by the growth of the three powers of increase from the lotuses the feet of Tryambaka, with two brought into subjection all the bands of tribuarms grown stout and hard with athletic exer- tary chiefs, having brought anxiety to the face cise, having purchased his kingdom by his per- of Yama on account of the smallness of the sonal strength and valour, bearer of a sharp...? residue left from the animals offered up by him beloved by Rakshasas whose lips were black as a tribute, (namely) the brave men consumed with hunger, a reviver of the custom of donations in the sacrifice of the face of the many wars for long-ceased festivals of the gods and Brah- waged for Andari, Ålantûr, Panruman endowments, daily eager to extricate the !are, Pernnagara, and other places; by ox of merit from the thick mire of the Kali yuga (this) Srimat Kongani Vriddha raja. in which it had sunk, was Sriman Madhava having the name of Durvvinita, the ruler Ma hadhiraja.
of the whole of Pannad (? Pakhad) and PunHis son, the beloved sister's son of Sri nà d, like Vaivasvata Maņu able for the protecKrishna Varmma,-the sun in the firma- tion of the castes and religious orders which went of the auspicious Kada mba leula, (and) prevailed in the South, the friend of all, of high anointed with the final ablutions of continual birth :--the year Vijaya being current, the 35th asvamedhas-who received his royal (or coro. of the victories and wealth increased by himself; nation) anointing on the couch of the lap of his was given to Srimad Deva Śarmmana divine mother, possessed of the three powers of of the Kasyapasa gotra and follower of the Vajasaincrease, enjoying the essence of the three objects neyi, (also called Mah â dev'a, promoter of of worldly desire* without one interfering with the race of that sun of the world named Srimat the other, fearless though surrounded with all the Valmiki,--the Bemparisvara-stâna named bands of tributary chiefs whom he had subjected, Kelale, with pouring of water. having parties of councillors attached to him (Moreover) on the north-east, wet land, 4 khanby continual affection and gifts, having a mind dis; of the wet land of the Krishna pond, abovepurified with the increase of learning and mo- 3 khandis, below-6 Ishandis; of the land east desty, follower of the lives of the kings of the of the Penna river 15 khandis, (bounded) on Krita yuga, his wide-spread fame acquired by the south by a big tree, south-west by an asvatta victory in many wars covering the three worlds (tree), north-east by a jambu tree, further northlike the unbroken expanse of a milk ocean, bold east by the Nakule pond; of the land on the to give without stint, his inviolable commands west 12 khandis; on the north-west, of the wet placed upon the heads of foreign kings subdued land of the big pond, 7 khandis : thus much did by his invincible might, surpassing Kubera in he piously give to Mahadeva. the growth of his wealth increased in many ways, Moreover by Manu hath the sloka been delia mine of many glorious qualities, reckoned the vered :- Whoso seizes upon land presented by first of the learned, the joy of the hearts of his himself or by another shall be cast into terrible beloved ones, in not transgressing the bounds darkness for sixty thousand years. The earth of respect resembling the ocean adorned with has been enjoyed by Sagara and many other gems, like Yama in punishing according to de- kings : according to their (gifts of) land so was sert, like the sun in the greatness of his glory, their reward.-To make a gift oneself is easy, to like Vaivasvata Maņu devoted to protecting the maintain a gift made by another is difficult; but South in the maintenance of castes and religious of giving or maintaining (another's gift) the mainorders, the friend of all, of high birth, was tenance of another's gift) is more meritorious. Śrimat Kongaại Mahadhiraja.
A gift made with pouring of water, one enBy his son named A vin ita, whose broad chest joyed for three generations, one maintained for was embraced by the beloved daughter of the six generations, such may not be resumed ; Punnad raja Skanda Varmma,---who neither the gifts of former kings.
+ The Canarese call them hennu, honnu, mannu-woman, gold, and land. But the third should probably be dharma, religious merit.

Page #169

CHERA COPPER-PLATE OF S. SAKA 435
II. YUBE & ఉంది దిగుబడి
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ప్రేగ్గ
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Page #170

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Page #171

MAY, 1876.)
REMARKS ON THE SIKSHÅS.
141
REMARKS ON THE SIKSHAS.
BY DR. F. KIELHORN, DECCAN COLLEGE, PUNA. Since the publication of Professor Haug's hesitate to publish the materials which I have valuable essay on the nature and value of the collected, and one which mainly induces me to accents in the Veda, I have been enabled to write these lines. The chief object of nearly collect from various parts of India a large num- all the Sikshás accessible to me is no other ber of Sikshás, some of which appear to be very than to lay down rules for the proper recitation little, if at all, known to Sanskrit scholars, and of the Vedas. They not only state in a general it was my intention to publish critical editions way the qualities, both bodily and mental, of of such of them as seemed to deserve to be made which he who wishes to recite the Vedas more generally accessible. Unfortunately most should necessarily be possessed ; they not only of the MSS. which I have collected, even the tell us how the reciter of the sacred texts best and oldest of them, are so incorrect that I should prepare himself for his task ; but they feel inclined to postpong the task of editing any also lay down the most minute rules for the of them for the present. What I cannot but pronunciation of certain sounds and combinaconsider as wrong readings occur with such tions of sounds, for the musical modulation of uniformity and, if I may say so, regularity in the voice, for the right postures of the body, the several copies of one and the same work as for the motions of the hands and fingers which to render it probable that the text has been must accompany and which form an essential corrupt for several centuries; and although it part of the recitation, &c. These rules it may would no doubt be possible, by conjecture and be easy enough to understand when one has by means of such corrections as might be sug- seen them illustrated in practice, but I doubt gested by a comparison of other Sikshds, to pro- whether any one who has not actually and duce in many cases a readable text, I much repeatedly heard and seen the Vedas recited doubt whether the adoption of such a course would be able not merely to translate, but to would be likely to meet with the approval of explain them satisfactorily. For a European careful and conscientious scholars, and whether scholar, aided by the bare texts or even the result would be satisfactory.
by commentaries, to do so, appears, so far as There is another reason which makes me my own experience goes, to be impossible.t . An example will illustrate my meaning. My copy gether with that of M, point to forgar; this actually M of the Mandaki siksha reads verse IV. 9 as follows:- does occur in the Ndradeya-Siksha, and this I do adopt for शनैरवसु वग्त्रेण न परं योजनाजेन् ।
the Mandat siksha.
+ As Professor Weber (On the Pratijndsdtra, p.78) न हि पाणिर्हता वाणी प्रयोगान्वक्तुमर्हति ।।
wishes to know whether the sikshas lately discovered in A copy of the original of my MS. M was sent to Berlin,
India throw any light on the verse describing the pronunand from it Prof. Weber gave an account of the Mandake
ciation of the nasal sound called ranga which occurs in Siksha in an appendix to his essay on the Pratijndsdtra.
the Panintya Siksha, I may venture to select his interProfessor Weber saw that the verse as given above must
pretation of that particular verse as an instance of how be corrupt, and after consulting Professor Roth he adopted
things occasionally may be misunderstood. the conjectures of the latter and printed the verge as
The verse itself is as follows: follows: शनरध्वसु मार्गेण न परं योजनादृजेत् ।
227 År Tige#t ar 30 (v. R. *) fira!
एवं रक्षं विजानीयात्खे अरीं इव खेदया। न हि ग्लानिहता वाणी प्रयोगान्वकुमर्हति ।। This is no doubt readable Sanskrit, but it certainly is
and it was originally translated by Prof. Weber thus :
Just as the women of Surashtra address (?) with the no longer a verse of the Mandake Siksha.
word (?) 311 As the compound letter in MS. M is always written
*Just so one ought to know the ranga, eg. Ti sa l' पत्र, the third word of the first line is really वक्त्रंण, At p. 270 of vol. IV. of the Indische Studien a second reading which is given by both my MSS. C and B, but translation is proposed, which we may omit here; but which I at present do not understand ; if I considered it
we cannot altogether disregard the third interpretation at right simply to admit the reading of another siksha, I p. 380 of vol. IX. of the same periodical, chiefly on account should adopt that of the Náradiya-fiksha T a ala,
of the note appended to it, the sense of which is shortly but I cannot yet bring myself to believe that should this:--that both the readings BTT and in the first line in the Mandake sikshd have been altered to T.
give no sense; that we have to read ART A r al; that The case is less hopeless with the second line; here C af is the Greek word xalpelv; that the Surlahtra women of reads fear and Barft afer; which readings, to old nsed to greet one another with the Greek word yalpe;

Page #172

142
THE INDIAN ANTIQUARY.
[May, 1876.
Professor Haug has been present at the recita- Haug that the Sikshas (i.e. all the Sikshas which tion of one or two Vedas, and he has in con- are known to exist) are older than the Prátisa. sequence been able to correct several erroneous khyas, it would suffice to state that one of the views conceived by other scholars in Europe most important Sikshas, and one the value of and America, and I have myself had opportuni- which appears to have been considered sufficient. ties of becoming acquainted with the recitation ly great to ensure for its author the title of Sikof the Rigveda. But this is not sufficient. shákâra kar'dEoxhv, -I mean the Vyása-sikshaWhat we want is an accurate, minute, and in- follows the Taittiriya-pratisá lehya so closely as telligible description of the manner in which the to be in many respects little less than & meseveral Vedas are recited in the different parts trical version of the latter, and that Saunaka of India, and this can only be given by native and the rest,' the authors of the Prátisakhyas, scholars. The subject is not one of very great are actually quoted in the Yajňavallya, or, as it importance, and the task by no means an easy is also called, Katyayana-śiksha. one, but only when it has been accomplished I might also point to passages of the Sarvacan we hope to be able to explain all the detailst sammata and other Sikshas in which the Prátiśáof the Sikshas as they ought to be explained, if khyas are likewise cited, and in which their it should be considered worth while to explain authority over that of the Sikshás is extolled, as them at all.
in the following lines :Professor Haug, in the essay mentioned above,
शिक्षा च प्रातिशाख्यं च विरुध्येते परस्परम् । has arrived at the conclusion that the Sikshas are decidedly older than the Prátisálhyas, and
शिक्षैव दुर्बलेल्याहुः सिंहस्यैव मृगी यथा ॥ that the doctrines contained in the former were But it appears to me that such distinct reincorporated and further developed in the latter. ferences to the Prátisákhyas are by no means Dr. Burnell (On the Aindra School of Sanskrit required to prove the comparatively recent date Grammarians, p. 47) has adopted the same view, 1 of all the Sikshas that have up to the present and, if I understand him rightly, has ascribed been discovered. A perusal of the more imthe Sikshas, or at any rate their doctrines, to a portant treatises of this branch of Sanskrit school of grammarians which is said to have literature, and a comparison of their form and preceded that of Panini. My own investiga- contents, have ended, so far at least as I am tions, and the perusal of a larger number of concerned, in the conviction that, notwithstandtreatises than were accessible to Prof. Haug ing the high-sounding and ancient names which or Dr. Burnell, have led to the conclusion that most of them bear, they are modern compilathe views expressed by both scholars require tions, as a rule executed with very little skill. to be considerably modified before they can be
| Had Professor Haug confined himself to state accepted.
that the contents of the Sikshás may in the To disprove the view taken by Professor main be as old as those of the Prátisakhyas, I and that finally their manner of pronouncing the final letter contain a verse in which the reciter is warned against seven of this particular Greek word xalpey or Xaipe is prescribed different wrong positions of the hands or fingers - by the Sikshd to be the right way of pronouncing the
चलु वा स्फुटी दण्डी स्वस्तिको मुष्टिरेव च । ranga sound of the Vedas. Years ago, when conversing with a native friend of mine
एते वै इस्तदोषाः स्युः पशुच्छेदस्तु सप्तमः॥ who was to have been a reciter of the Rigveda, I asked for To know the exact meaning of each of the terms conhis explanation of the above verse, and what I learnt from tained in this verse is of course a matter of very small him was that the ranga ought to be pronounced like the final importance; but conjecture in a case like this would, in my sound of the word as when shouted by dairy-women in opinion, be worse than useless. the street. Had I had any doubt as to the correctness of this The Vyasa-fiksht actually refers to the Pratisd. explanation it would have been removed by the following
khyas in the following lines :passage from the commentary on the Sarvasammata-fiksha
मध्यमां वृत्तिमालम्ब्य चैवं कालाः सुनिश्चिताः। which I subsequently received from Maisur:
प्रातिशाख्यादिषु ह्यत्र वृत्तिः साप्यवलम्बिता ॥ सौराष्ट्रदेश उत्पना खी तकविक्रयणाथ यथा तका इति कांस्य- The verme from the Yajhavalkya-likshaalluded to in THE TOT TO SET 41 :1 aciera the above in my MSS. reads thus - fai dari T AFT I See Rigveda viii. 77, 3.
लुप्ते नकारे यत्स्वार रजन्ति शौनकादय।। 1 I could quote many iristances to show that I do not एवं रई विजानीयात्र त्वा भीरिव विन्दति ।। exaggerate, but one must suffice here. Several sikshds
Soe Rigveda, X. 148, 1.

Page #173

MAY, 1876.]
REMARKS ON THE SIKSHÅS.
143
should have felt little hesitation in agreeing with him ; for there are traces in the latter to show that the principal doctrines embodied in our present Sikshás were not unknown at the time when the Prátisákhyas were composed. But I am again obliged to differ from Professor Haug when he maintains that the teachings of the Sikshás have been more fully developed in the Prátisalchyas. On whatever point I have com- pared the doctrines of both classes of works, I have almost in every instance been driven to the conclusion that the teachings of the Sikshas are fuller and more minute than those of the Prátisákhyas,-that the former give much of detail which, if not unknown, has at any rate found no place in the latter. What do the Prátiśá- khyas teach us regarding the denotation of the svaras by means of the hands and fingers, about which the Sikshas have so much to say, and about which they give such minute rules ? All I can find are one or two short rules in the Vájasaneyi-prátisákhya, which contain hardly more than ten words. Why was Professor
Haug himself the first to point out the different kinds of vivritti and of svarabhakti so accurately described and classified in nearly every Silisha ? Is there any Prátisakhya which more accurately or more fully treats of the evarita than the Sikshas do, any one which tries to describe the relation of the so-called four accents to the seven musical notes in the manner in which this is done in the Sikshas? The Prátisákhyas do teach much that is not to be found in the Sikshús, but on no one point do they teach more on what it is the object and the business of the latter to give information.
The Sikshds are manuals intended to teach the proper manner of ruciting the Vedas, and inasmuch as the compiler of a manual has to adapt himself to the capacities and previous mental training of those for whom his work is designed, it is natural that the Silcshákaras should have given to their teachings the simplest possible form, that they should have illustrated them by examples which even the uneducated might be supposed to be familiar with, and
|| That Sikshas in verse were in existence when Patan. jali composed his great commentary on Katyayana's Vart. tikas, seems to me very probable; for the verse which he quotes when explaining the term hart of the Varttika आकृत्युपदेशात्सिद्धमिति चेत्संवृतादीनां प्रतिषेध: in the intro. ductory Áhnika
प्रस्तं निरस्तमविलम्बितं निर्हत
मम्बूकृतं ध्मातमथो विकम्पितम् | संदष्टमेणीकृतमर्धकं द्रुतं
विकीर्णमेताः स्वरदोषभावनाः॥ has all the appearance of being a Siksha-verse, even in this particular that the first line violates the metrical rules.
Loc.cit. p. 57, note 1. In my own copies of the Man. dakt siksha the optional name for Pak avati is not Ma- dhyd, but Yavamadhya.
उभाभ्यामेव हस्वाभ्या यवमध्यां विनिर्दिशेत् ।
ताभ्यामेव तु दीर्घाभ्यां विज्ञेया सा पिपीलिका॥ The Sarvasarnmata dikaha has for vatsanurit& 'vatsd- musriti,' which is also found in the Vyasa-fiksha.
* Instead of the term kariy (loc. cit. note 2) of the Mand ake and Yajavalkya-siksha, other Sikshas have karenu. See, e.g., Sarvasammata Siksha :
करेणू रहयोोंगे कर्विणी लहकारयो।। हरिणी रशसानां च हारिता लशकारयोः।
या तु हंसपदा नाम सा तु रेफषकारयोः॥ and Vysa-siksha:
स्वरभकिः करणू ये होवों ल: कविणी भवेत्।
हरिणी शषसोध्यों रो लकारो हारितोच्यते॥ + A knowledge of the Sikshas might have rendered assistance to the editors of the Pratibakhyas, excellently as the latter have been edited, or it would at any rate
have guarded them against occasional rash statements. The commentary on the Taittir. Prat. XIX. 3 states that the word is synonymous with FICT, upon which Professor Whitney remarks: "In yama as a synonym of svarita, and meaning 'circumflex,' I cannot in the least believe." Indian, like other commentators, are not infallible, but in this instance the commentator was right, for in defining the Praślishta svarita the Vysa-fiksha says
उचोत्वान्त्रीच उत्वे स्यात्पश्लिष्ट : संधितो यमः The commentator is right, too, when he states that TT (not merely describes the nature of the suurita, bat) is actually another term for that this likewise can be proved from the Sikshas.
That the term , by itself, is synonymous with 474 appears from the following verse of the Vasa fiksha :
स्वारः शीचे मुखे ऽप्युचपचयौ निहतो हदि।
नांचोचस्वारधृताश्चैव विज्ञेयाः प्रजापती॥ This passage will show that the reading of the MSS. of the Panintya-fiksha, v. 43, V V, ought not to have been altered to धृतव, and that the word उपान्तमध्य should have been translated by the ring and the middle fingers.' (Ind. Stud. vol. IV. p. 363.) The following verses of the Bharatab Mshya called Sarasvatihridvyabhashma, the author of which professes to have studied the Sikshas of Panini, N Arada, and Apisali, are evidently based on the verse of the Papiniya-fik&hd referred to in the above :
अष्ठस्य मुखाग्रेण तर्जनीमूलसारणात् । उदात्तः स स्वरो नाम पेदविद्भिरुदाहृतः॥ कनिष्ठामूलसंस्पर्शानुदाच इति स्मृतः। स्वरितो ऽनामिकामूलसंस्पर्शायः स्वरो भवेत् ॥ मध्यमामूलतो विद्यात्मचितं स्पर्शनादपि।

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THE INDIAN ANTIQUARY.
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that as a rule they should have avoided, so far as it was possible, the strict terminology and the concise forms of the grammatical schools, even when the temptation of employing the latter was by no means a slight one. The simpler their treatises, the more homely their illustrations,-the better they would serve their purpose. For it can hardly be doubtful that in the recitation of the Vedas, as in a thousand other things, India of old did not differ greatly
from India as we find it at present, and that the ancient Vedapáthakas were as ignorant in everything except their own profession as their successors are to-day. To adduce the less strict or less technical terminology of the Sikshas as a proof for an antiquity higher even than that of Pånini, or at all to consider these treatises as the production of a school of grammarians, appears to me to be misunderstanding their nature and the purpose for which they have been composed.
INSCRIPTIONS FROM KÂvi.
BY G. BUHLER.
(Continued from page 115.) II.-The Grant of Govindarája. out only by the reading of the Baroda plate, The three plates containing a grant of kulaih. The latter, thouglı otherwise a misGovindar aja originally measured 12' X 10' reading, proved the existence of a visarga and each, and were held together by one ring rassed of a dissyllabic word which the metre required. through holes in the middle of their left sides. As regards the contents of the inscription, The ring has been lost. The first plate has its chief importance lies in this, that, besides suffered, besides the loss of a circular piece ont carrying the history of the Rashtra k û tas of the centre, considerable injuries at the left- further down than the Baroda inscription, it gives hand corner. The obverse of Plate II. has a complete view of the genealogy of the older been subjected to rough treatment, and the Rashtrakūtas, which the hitherto known plates of first line has been obliterated by blows with a the 8th and 9th centuries gave very imperfectly, hammer. The third plate has lost small pieces and I lps us to define more accurately the posiat the four corners, at the top, and on the left tion of the Rashtrakût a kingdom in Gujarât. side above the ring-hole.
According to the Kåvi grant the RashtraThe characters of the inscription exactly kút as succeeded each other in the following resemble those of the facsimile of the Baroda order :plate published in the Jour. Ben. As. Soc. vol.
4.-Main line. VIII. p. 302. They are mostly deeply and
I. Govinda I. well incised, except in some lines of Plate I.
II. Karka I. and on the reverse of Plate II. (II. B). Plate I. is, owing to its losses and the faulty execution of the letters, in so bad a state that neither a photographt nor an impression could be
IV. Dantidurga taken. It could hardly have been deciphered (Saka 675) VI. Govinda II. VII. Dhruva. if the greater portion of its contents had not
B. Gujarat been a mere repetition of the Samangadh
VIII. Govinda III.
branch. inscription. On the reverse of Plate II. (II.
(Saka 730)
1. Indra B) the incisions are so superficial, especially in the centre, that the wear and tear which the
2. Karka
(Saka 734). surface has undergone, and some accidental scratches, have made the deciphering very
3. Govinda troublesome and difficult. Thus in verse 32
(Saka 749). visvajanina was only recognized in the photo- Against this enumeration the Samangadh graph ; and baleh, which, owing to two ac- inscription I names Nos. I.-IV. of the main line cidental scratches, looks like balena, was made only, and the Baroda inscription Nos. I, II, V, • See Ind. Ant. vol. V. p. 109.
and copies of the photographs have been sent to the various + Platos II and III. have been photographed (half size),
Asiatic Societies.
1 Jour. Bo. Br. R. As. Soc. vol. II. p. 371.
III. Indre
V. Krishpa

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INSCRIPTIONS FROM KAVI.
MAY, 1876.]
VII. VIII. of the main line, and Nos. 1, 2 of the Gujarat branch. When speaking of Krishna (V.) the Baroda inscription states (v. 8) "that he destroyed his relation, who followed an evil course, and himself assumed the sovereignty for the good of his race." With the help of the K âv i inscription it is now easy to see that the dethroned relative was no other than Dantidurga. It also becomes explicable why the writer of the Baroda grant should have left out Indra and Dan tidurga. According to his own statement, he considered the latter a wicked prince. He therefore confined himself to the righteous branch of K arka's family. It is not necessary to assume with Lassen§ that the Rashtrakuta empire split up into two parts after the death
of Karka I.
From v. 29 of our inscription it is also clear that a separate kingdom of the Rashtrakutas || was established only by Govinda II., and that this prince made over the Lâtesvara mandala to his brother Indra, a statement which is supported by the amended reading of the Baroda grant. Lâtesvaramandala obviously means 'the kingdom or province of the ruler of Lata.' I infer from the phrase 'Indra received the realm of the ruler of Láta from his brother' that the latter had newly conquered it. For, had it been an old possession, it would probably have simply been stated that Lâṭade é a or Latamandala had been made over to Indra. As the Van Dindori inscription of Govinda II. is dated in Saka 730, the Rashtrakuta invasion of Gujarât must have taken place at the end of the 8th or the beginning of the 9th century. During this period the kingdom of the Châpotkatas or Chandas of Aphilvâd, which was established by Vanaraja in 746 A.D., was probably still weak and unable to defend an outlying province like Lâța. Lâța corresponds to what we now would call 'Central and Southern Gujarat'-to the country between the Mahi and the Konkana. According to Lassen, the Latiké or Lariké of Ptolemy included a somewhat larger tract of country. To judge from the position of the traceable localities mentioned in the K â vî and Baroda
§ Ind. Alt. vol. III. p. 540.
Lassen, loc. cit, assumes that the main branch of the Rashtrakutas also ruled in Gujarat. There is no evidence warranting such an assumption. But there is a good deal of evidence to show that they were a Dakhanf race whose capital was M Any akheta or M&lk het. See the Karda,
145
inscriptions, Lâța was confined in the ninth century by narrower boundaries. For Govinda III. resided, when making his grant, in Bharûch; and the village given by him, as well as those surrounding it, are nearly all to be found in the Jambûsar Tâluka. Kâpika is, of course, Kavi; Vatapadraka, Ruhpâda, Jadrana, and Kâlîyara are now called Wardla, Runâd, Jantrân, and Kâlier.* Thurn a vi has become Thanavi.
Among the places mentioned in the Baroda grant, Ankoṭṭa and Jambu vâvikâ exist now as Ankût and Jâmbavâ, and are situated five or six miles to the south of Baroda.
Besides we find at the present day Rathor girassiâs in the Bharâch district and in the Gaik vâḍi villages on the northern bank of the Tâpti-a certain sign that these districts were once under Râthor, i.e. Rashtrakuta, rule.
How long the rule of the Rashtrakutas in Lâța lasted, and whether they kept up any connexion with the main branch of their house, is at present difficult to decide. Two circumstances bearing on the latter point deserve, however, to be mentioned. Firstly, both Karka in the Baroda and Govinda in the Kâvî inscription call themselves simply mahúsúmantádhipati, lords of the great feudal chiefs,' or 'great lords of the feudal chiefs,' and state that they had obtained the great titles.' As I have stated on former occasions, it may be inferred from these indications that they were not lords paramount, but vassals of some greater power. Secondly, the names of the successors of Govinda II. in the main branch, as given in the Karda and Kharepatan, inscriptions,† differ from those of the Gujarât inscriptions. I am therefore inclined to consider the Râshtrakutas of Gujarât vassals of those of Malkhet.
Plate I. स वोव्याद्वेधसो धाम जन्नाभिकमलं कृतं । हरश्च यस्य कान्तेन्दुकलया कमलंकृतं ||[21] † melba[4]feyaGAVERT वस्तार्थ[य]न्नभिमुखो रणशरीषु । भूपः शुचिर्व्विधुरिवाप्तदिगन्त [की ]र्त्ति
गोविन्दराज इति राव इति राजसु राजसः || [२०]
Kharepatan, and Salotgi plates discussed, Ind. Ant. I. 205.
Ind. Alt. vol. III. p. 170.
Vide the map at p. 112. † See Ind. Ant. vol. I. p. 207. IV. 1, read fr. V. 2, 1. 2 begine fu; L 3 be gins fतग्गोवि; dele the first इति राज read राजसिंह :

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दृष्ट्वा चमूमभिमुखी सुभटाट्टहासा
शुभतुकतुक.........[युद्धरविरणश्री-मेपि नभो मुन्नादितं सपदि येन रणेषु नित्यं ।
निखिलं प्रा डालाय सृष्टं ।। [१३||] 11 दष्टाधरेण दधता मुकुर्टि ललाटे
दीनानाथप ...... टि चेष्टं संमीहितमजतं ........... खड़े कुलं च हृदयं च निजं ससत्वं ।। [३]
णमकालव.............वर्तिनिर्वृपणं ।। [१४॥] खडं कराग्रान्मुखतश्च शोभा
पाहप्यमात्मभुजजातबलावलेपमा ......... मानो मनस्तस्सममेव यस्य ।।
.........शिजाव-शुभामचिरेण यो हि , महाहवे नाम निशम्य सद्य
राजाधिराजपरमेश्वर तामवाप ।। २५ ॥] स्त्रयं रिपूर्णा विगलत्यकाण्डे || []
...........भासमान समन्तातस्यात्मजी जगति विश्रुतशुभकीर्ति
दाजावुद्धत रा+तिहारिहरिविक्रमधामधारी।
Plate II A. भूपस्त्रिविष्टपनृपानुकृतिः कृताज्ञः
...... प्रकटगज.......... ................[1]* श्रीकर्कराज इतिगोत्रमणिर्बभूव ।। [५॥]
............... दृष्टव सद्योः [तस्य प्र]भिन्नकरटच्युतदानदन्ति
दर्भाध्मातारिचकक्षयकरमगमद्यस्य दोईण्डरूपं ॥[१६॥] दत्तमहाररुचिरोलिखितान्सपीठ:
पाता यश्चतुरम्बुराशिरशनालङ्कारभाजो भुवमापः क्षितौ क्षपित[शबुरभूत्तनूज
स्त्रय्यावापि कृतद्विजामरगरुपान्याच्यपूजादरः । स्सद्राष्ट्रकूटकनकाद्रिरिवेन्द्रराजः ॥ ६ ॥
दाता मानस [मग्रणीगंणवतां योसी श्रियो बल्लभो तस्योपाम्जितमहसस्तनयश्चतुरुदधि]वलयमालिन्या
भोर्नु स्वर्गफलानि भूरितपसा स्थानं जगामामरम्।।[१७]] भोक्ता भुवः शतकतुसदृशः श्रीदन्तिदुर्गरा]जोभूत् ||[॥] येन श्वेतातपत्रग्रहतरविकराततापात्सलीलं कांचीशकेरलनराधिपचोलपाण्ड्य
जग्मे नासीरधूलीधवलितशिरसा वल्लभाख्यस्सदाजी । श्रीहर्षवनविभेद[विधानदक्षं] |
श्रीमद्गोविन्दराजो जितजगदहितस्त्रैणवैधव्यदक्ष[कर्णाट] के बलमचिन्त्यम[जे]यमल्यै
स्तस्यासीत्सूनुरेकक्षणरणदलितारातिमत्तेभकुम्भः।। [१८॥] भृत्यः कियद्भिरपि यः सहसा[जिगाय || ८||]
तस्यानुजः श्रीध्रुवराजनामा [सभूविभेदमगृहीतनिशातशस्त्र
महानुभावो प्रहतप्रतापः । मश्रान्तमप्रतिहताज्ञमपेतयत्न ।
प्रसाधिताशेषनरेन्द्रचकः यो व[जभ सपादे दण्डलकेन जित्वा]
कमेण बालार्कवपुर्बभूव ।। [२९ ॥ ] [राजाधिराजपरमेश्वरनामवाप ।। [९॥]
जाते यत्र च राष्ट्रकूटतिलके सद्पचूडामणी आ सेतोबिपुलोपलावलि ...... ...लय कलड़ितामलशिलाजालात् तुषाराचला ।
गुर्वित्युक्तिरथाखिलस्य जगतः सुस्वामिनि प्रत्यहम् ।
सत्यं सत्यमिति प्रशासति सति मामासमुद्रान्तिकास्वपूर्वापरवारि ....................... येनये जगति स्वविक्रमबलानीकातपत्रीकृता । [२० ॥]
मासीद्धर्मपरे गुणामृतनिधी सत्यव्रताधिष्ठिते ॥ [२०॥] तस्मिन्दिवं [गते] ...............
हृष्टोन्वहं योस्थिजनाय सर्व श्रीकर्कराजसूनुमहीपतिः कृष्णराजोभून् ।। [११ ॥] सर्वस्खमानन्दितबन्धुवर्गः। यस्य स्वभुज ................................. चक्र। प्रादात्परुष्टो हरतिस्म वेगाकृष्णस्येवा कृष्णं चरितं श्रीकृष्णराजस्य ॥ [१२॥] प्राणान्यमस्यापि नितान्तवीरः॥ [२२॥] § V. 3, line 4 hegins ara, and ends with Put; the first v. 131.18, enda with मेपि. These two letters, so well स in ससत्वं is uncertain. v.4, 1. 5 ends with सद्य. v.5, sathe end of the verse, are very doubtful. .14,1. 19 ends 1.6ends with धाम V.6, तस्य प्र' and 'शत्रुर restored
with "मजलं; the metre appears to be Arya. V. 15, 1.20 according to the Semangadh plate ; line 8 begins with ends with °लेप, and line al with परमेश्वर' the metre is भिन्न', and 1.9 with भूत्तनू read तांसपीठ. V.7, 1.10 begins
vari.jastha.
• The beginning appears to be corrupt. V. 16, 1. 2 of with my. The circular cut alluded to in Ind. Ant. vol. V. P-100, bogitis in this verse. V.8, 1.10 ends with नराधिपः ,
II. A begins with दृष्ट्व . The metre is Sragdhara, and it and 1. 11 with मल्पै", which latter syllable is very indis.
would seem that the second pada begins with rourga'. tinot. The restorations have been made according to the In this case °° must be corrected °डू, or at least the Simangadh plate. v. 9, 1. 13 enda with श्रान्त,and 1. 13 Byllable must be mado long. V. 17.1.2 enda with राशि', with °श्वरता restoration according to the sAmangadh plate. | 1. 3 with मानस , and 1. 4 with "मामरम्. V. 18, 1.5 ends V. 10, 1. 14 ends with forer, and 1. 15 with To There with PTCHT T', ani l. 6 with E. V. 19, 1. 7 ends must be a fault in the beginning of the second pada. V.11, | with भावोप. V. 20, 1. 8 enda with यल, 1.9 with 1. 16 onda with सन. V. 12, 1.17 ends with °स्येवाका | प्रत्य', and 1. 10 with निधी. V. 21, 1. 1l ends with प्रा.

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रक्षता येन निःशेषचतुरम्भोधिसंयुतं । राज्यं धर्मेण लोकानां कृता दृष्टिः परा हृदि || [२२ ||]+ तस्यात्मजो जगति सत्प्रथितोरुकीर्त्ति
ग्गोविन्दराज इति गोबललामभूतः । त्यागी पराक्रमधनः प्रकटप्रतापः सन्तापिताहितजनो जनवल्लभोसी || [२३ ॥ ] पृथ्वीवल्लभ इति च प्रथितं यस्यापरं नाम । चतुरुदधिसीमामेको वसुर्धा वश चक्रे || [२४ ॥ ] एरोप्यनेकरूपी यो ददृशे भेदवादिभिरिवात्मा । परबल जलधिमपारन्तर स्वदोभ्यां रणे रिपुभिः [ ।। २५] एको निर्हेनिरहं प्रतीतशस्त्रा इमे परे बहव: । यो नैवंविधमकरोश्चित्तं स्वमेपि किमुताजी || [२६]. राज्याभिषेककलशैरभिषिच्य दत्तां राजाधिराजपरमेश्वरतां स्वपित्रा । अन्येनृपाभिभिरसमेन्य स्तम्भादिभिर्भुजायमानां । [ २७ ॥ ] एकोने कनरेन्द्रवृन्दसहितान्यस्तान्समस्तानपि 'प्रत्याहारनिधुरा बड़ा महासंयुगे। लक्ष्मीमप्यचलां चकार
Plate II. B.
INSCRIPTIONS FROM KAVI. सौराज्यजल्पे चतिते प्रसङ्गा
निदर्शनं विश्वजनीनसंप- ।
विलसत्सचामरग्राहिणी संसदगुरुजन्भूयोग्य भूषि ।। २८ । ]t भानु तस्येन्द्रसमानः श्रीमान्भुवि क्ष्मापतिरिन्द्रराजः । शास्ता बभूवाको लिसूनस्तद्दत्तलाटेश्वर मण्डलस्य || [२९ ॥ ] यामात्मनः शियसाहस्य
क्ष्मापालवेशफलमेव बभूव सैन्यं । मुलाचा भुवनेश्वरमादिदेव नावन्दनान्यममरेपुपि यो मनली [ || २० || ] सूनुर्बुभूव खलु तस्य महानुभावः
शास्ताखा
यो गौणनामपरि[वा ] रमुवाह पूर्व श्रीभगव्यपदेश
1
। [२१ ।। ]
Plate III.
[मातापि]] ओरात्मनये हिकामुष्मिकफलाम धर्मयशोभद्ध • भगवतिग्मरश्मये श्रीमन्तवादित्याभिधानाय सण्डस्फुटितसंस्कार
+ V. 22, line 12 ends with निःशेष. v. 23, 1. 13 ends with सत्प्र°, and 1. 14 with प्रता°. v. 24, 1.15 ends परं ना. v. 25, read एकोप्य and तरन्स्व; 1. 16 ends with रूपो. V. 26, 1.17 ends with रहं. v. 27, 1. 18 ends with . V. 28, 1. 19 ends with 'न्यस्तान्सम;
tv. 29, read भ्राता तु 1. 1 ends with समा", and 1.2 with मण्डलस्य ; V. 30, read प्रियसाहसस्य and मरेष्वपि 1. 3 ends with सर्व्वभूव'. V. 31, 1.4 ends with महानुभा', and 1. 5 with सुभग°. V. 32, read 'द्राज्यं, विदानीं तु and नृपस्य; 1. 6 ends with 'महो. V. 33, read यथा; 1. 7 ends with मेघे
क्षिताविदा निन्तु नृप यस्य || [ ३२ || ] इयतिरेकेण
पयो याथा मुञ्चति जातु मेधे । भवेद्मनस्तद्विरतौ तथाभू
द्यस्मिन्धनं वर्षति सेवकानां । [३३] ॥ कल्पक्षयक्षणसमुद्भववातणेलादोलायमानकुलशैल कुलानुकारे । यन्मुक्तचण्डशरजालयवप्रणुन्ना युद्धागता रिपुगजेन्द्रघटा चकार ॥ [ ३४ || ] तस्य भ्राता कनीयान्प्रथितपृथुयशा निजितारातिचकः श्रीमान्गोविन्दराजः पतिरभुकीर्त्तिन नानाद्वीपावाद्रिदु मगहनमहासन्निवेशामपीमा प्रादेशाल्पप्रमाणाममनुत पृथिवीं यः प्रदाने जये च ।। [३५ || ] कः प्रत्यर्थिषु दानमाप न यतः को वास्थिषु प्रत्यहं जग्मुपचितिञ्च के च न सतां मध्येसतां वा भृशं । नाः काश्च न भूषिताः स्वपरयोर्व्यत्र प्रभौ पक्षयोः सन्नीकारतो ।। [३५ ।।] विशुद्धात्मभिरत्यन्तगतब्धगणने रपि । दारिन गुणेनैक्षिनोवपराभवः || [२७ ॥] यद्विक्रमस्य परिमाणविदः किमन्यदाप्यारमा सुतिरामपराक्रमस | पतीपदमनक्षमा
147
लीलाजयाधिकरणं ककुभो बभूवुः || [ ३८ ।। ] सेनेदम (१६)
खिलं विद्युच्चञ्चलमालोक्य जीवित
मसरं क्षितिदानपरमपुण्यः प्रवर्त्तितो धर्म्मदायोयं ( १७ ) स च समधिगताशेषमहाशब्दमहासामन्ताधिपतिप्रभूतवषैश्रीगोविन्दराज [१८] सर्व्वानेवयथा संबध्यमान का राष्ट्रपतिविषयपति ग्रामायुनाभिकारि १९] महचरादीन्समनु वस्तुविदितथा मया श्रीभरुकच्छनिवासि [ ना २० ]
कापिकाकोटि[]]] गन्धपुष्पभूपदीपा
V. 34, rend 'हेला' and 'जय'; dele 1 after प्रणुन्ना 1.8 ends with दोला', and 1. 9 with चकार. V. 35, 1. 10 ends with ख्या, and 1.11 with 'ल्पन v. 36, 1. 12 ends with वार्थि', and I 13 with भूषिता. v. 37, 1. 14 ends with गणनैरपि. v. 38, read "दाजाविमा ' 1. 15 ends with पराक्रमस्य anusvara in 'धिकरणं uncertain; 1. 17 rend मसारं; 1.20 नि in निवासि [ना] not quite clear, and वा looks like व.
5 Line 1. Only portions of aksharas 4-13 remain.

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यस्याघाटनानि पूर्वतो वटपद्रकं दक्षिणतो उतरने महाउनामा यामः । एवं पानी सभूतवातप्रत्ययस्तदण्डदशापराधः सोत्पद्यमानविष्टिकः समस्तराज की यानामहस्तप्रक्षेपणीयो
3
जद्राणग्रामस्तथा पश्चिमतः -
[7] सधान्यहिरण्यायो
8
भूमिच्छिद्रान्यायेनाचन्द्र कर्णवक्षितिसरिनखापद्मवादरहितोऽभ्यन्तरसाशकालातीतसंवत्सर] [] शा महावैशाख्यां नर्मदासरिति स्नात्वोदकातिसर्गेण प्रतिपादितः । यतोस्योचित - 9 या देवदायस्थित्या भुंजतो भोजयतः कार्षयतः प्रतिदिशतो वा न कैश्चित्परिपन्थना कार्य्या । तसामान्य भूमिदानफलमवेत्य विद्युल्लोलान्यनेत्यश्वय्र्याणि नृणत्र
चाशत्समधिकेषु
30 यागामिनृपतिमिरम्म
1
परिपालयि
थूर्णविनामा ग्रामो .... मनकालीपरचा
4
[पर] कर
[न]
[]
च जीवितमकलय्य स्वदायनिविशेषोयमस्मदायो नुमन्तव्यः
18 तव्यक्ष 1
यश्चाज्ञानदाटलावृतमतिराच्छिन्द्यादाच्छिद्यमानं वानुमोदते स पञ्चभिर्महापा[त ]
15 कैरुपपा [त] कैश्च संयुक्तः स्यादिति । उक्तं च । भगवता वेदव्यासेन व्यासेन व्यासेन ष14 ष्टिर्षसहस्रा आणि स्वर्गे तिष्ठति भूमिदः । आच्छेत्ता चानुमन्ता च तान्येव नरके वशेत । विन्ध्या15 टवीष्वतोयासु शुष्ककोटरवासिनः । कृष्णाहयो हि जायन्ते भूमिदायापहारिणः ॥ अग्नेरपत्यं प्र 15 थमं सुवर्ण भूर्वैष्णवी सूर्य्यसुताश्च गावः । लोकलयं तेन भवोद्धे दत्तं यः काञ्चनं गाञ्च महीञ्च दद्यात् ।
17
बहुभिर्वसुधा भुक्ता राजभिः सगरादिभिर्व्यस्ययस्य यदा भूमिस्तस्यतस्य तदा फलं || यानीह दत्तानि पुरा 18 नरेन्द्रैर्द्दनानि धर्म्मार्थयशस्कराणि निर्माल्यवान्तप्रतिमानि तानि को नाम साधुः पुनराददीत । स्व [दं] [19] तो परदत्त वा यत्नाद्रक्ष नराधिप । महीं महीभृतां श्रेष्ठ दानाच्छ्रेयोनुपालनं ॥ इति कमलदलाम्बुविन्दु20 लोलां श्रियमनुचिन्त्य मनुष्यजीवितं च । अतिविमलमनोभिरात्मनीनैर्नहि पुरुषः परकीर्त्तयो विलोप्याः 21 स्वहस्तोयं श्रीगोविन्दराजस्य लिखितं चैतन्मया श्रीगोविन्दराजस्यादेशान्म
कृ
25 श्रीमदरलोकिता श्रीवगेरे तो मही[] इति ॥
Translation.
1. May he protect you, the lotus on whose navel is the dwelling-place of Brahma and Hara, whose forehead is adorned by the lovely moon-sickle !*
2. There was a prince, called Govindaraja, a royal lion among kings, whose fame pervaded the universe, and who, (of) pure (splendour), at the head of his trained army dispelled his enemies in battle just as the moon, the leader of the host of rising (stars), dispels the darkness at night.f
3. When he saw an army flashing with gallant warriors coming to meet him, biting his
T Line 3, first akshara uncertain,-may be or डू", or possibly या. L. 7, the restoration of सप्त is perfectly certain, as the Baroda grant, which was made by Govinda's father, is dated 734. L. 9 read कर्षयत प्रतिदिशत; L. 10 read "न्यनित्यै; L. 11 read त्रसन; माकलय्य: L. 12 read ज्ञानपटला; L. 13 dele the third व्यासेन; L. 14 read ि वर्ष; वसेत; L. 20 read पुरुषै:
[MAY, 1876.
The two gods intended are Vishnu and Siva. This stanza is found at the head of the Baroda and Såmangadh and Van Dindori inscriptions also. Pandit Kamalakânta appears to have misread it badly.
+ Regarding the meaning of udyata, 'rising' or 'risen,' compare Pet. Dict. s. v. 'yam' and 'ad.' The verse occurs
lip and knitting his brow, clutching the sword, and planting courage in his clan and his own heart, he always raised forthwith the loud battle-cry-t
4. When his enemies heard his name pronounced in the fight, three things unseasonably at once slipped from them,-the sword from the hand, animation from the face, and pride from the heart. S
5. His son, the illustrious Karkaraja, whose resplendent glory was famed throughout the world, who stilled the pain of the distressed and supported the abode of Hari's steps, who resembled the king of heaven, and whose orders
in the Sâmangadh inscription. Bal Gangadhar Sastri's reading, dhvastistinnayann, is nonsense, and not warranted by the facsimile, which, though not very clear, may be read, as I have done, dhvastårthayan. The latter word must be taken as a denominative from dhvastartha, 'annihilated,' or 'dispelled.' I am unable to say how Bal Gangadhar Sastri got the 'sun,' instead of the 'moon' out of vidhu.
I The verse is also the third of the Såmangadh inscription. Bal Gangadhar Såstri's readings, unnámitam and cha satvam, are, I think, preferable to ours. But the di in unniditam appeared to me quite clear. His translation of subhatáṭṭahasam is utterly mistaken.
§ The verse stands fourth on the Sâmangadh plate also. Bal Gangadhar Sastri's variants are owing to mistakes in deciphering, and his translation is faulty.

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INSCRIPTIONS FROM KÅVf.
149
12.......... The life of the illustrious Krishnarája was blameless as that of Krishna
13. .. . .. . .. ..... .... . .. . ..
found obedience, became (after him) the gem of the (Rashtrakůta) race. Il
6. His son was Indra râja, as it were the mount Meru of the Rashtra kúta race, a prince whose shoulders shone with the ichor flowing from the split temples of (hostile) elephants, and were scratched by the blows of their tusks, who destroyed his enemies on earth.
7. The son of him who had earned great ness was the illustrious Dantidurgaraja, who, resembling Indra, ruled the whole earth that is girdled by the four oceans.
8. He conquered quickly, with a handful of dependents, the countless unconquered host of Karnata, which was expert in defeating the lord of Kanchi, the Kerala, the Chola, the Påndya, Sriharsha, and Vajrata.t
9. He, contracting his brow, swiftly con. quered by his bow Vallabha-untired, obeyed by all, who had not taken up his sharp weapons, and made no effort-and thus obtained the titles king of kings' and 'supreme lord.' I 10. .....................9
11. When he had gone to heaven ...... ... Krishna râja, the son of the illustrious Karkar aja, became lord of the earth.
15. . . .... . . .. . .. . . . .. . ...
He soon obtained the auspicious titleg 'king of kings' and 'supreme lord.'
16. ................... His strong arm quickly destroyed the multitude of his enemies inflated with pride, as soon as he saw them (?).
17. He was the protector of the earth that is adorned with the girdle of the four oceans, and also of the threefold (sacred science); he gave much ghi to Brahmans; he worshipped the immortals and honoured his gurus; he granted (to supplicants) their hearts' desires; he was the first among the virtuous, the favourite of fortune, and in consequence of his great penance he went to the immortal abode to enjoy the rewards of heaven.
18. His son was the illustrious Govindaråja, called (also) Vallabha, who was expert in making widows of the wives of the conquered world's enemies, who in one moment split in battle the temples of the mast elephants
|| The verse stands fifth in the S&mangadh plate also. hitavidhautajastram, 'without wielding [his brilliant] BAGangadhar Shtri'e variants in the first and second padas, weapons,' is contradicted by the statement that Vallabba as well as kritajnak in the third, are supported by the was conquered by the dandalaka. The latter word, which facsimile; the rest are wisreadings. Arttárttihdri' may BAI Gangadhar S Actrl leaves out in his translation, I take to be referred to Hari, as BA Gangadhar Sastri has done. be a synonym of dandara, 'bow,' though I do not find it in
T This verse stands seventh on the Såmangadh plate. any dictionary. It certainly is a derivative of danda, and BAI Gangadhar Shtri's translation of prabhinna ...... designates some kind of weapon. Finally BAL Gangadhar pithal is wrong, as he has not taken into account the word
Sastri's translation of apetayatndt, his reading for a petayat. ruchira' which must be taken with 'dana.' In the second nam is wrong, as the ablative of the compound cannot pada he paraphrases instead of translating.
menn“ without any effort." I have thought it preferable • Metre giti. The restoration of the name of the king is to take the second compound of the first pada and all made certain by the genealogy as given in other plates.
those of the second pada as accusativer masc., and to refer The verse stands laat in the poetical portion of the
them to the conquered Vallabha, whose former greatness Skmangadh plates. To judge from the facsimile, Bal Gan.
and sudden loss of energy and courage they appear to gidhar Seatrl's reading ajeyarathyaiḥ, instead of our indicate. But I will not deny that they may be taken as ajeyan alpaih, is by no means certain. He has left it out
avyayfbhava adverbe by any one who can get over the in his translation. The synonyms alpaie and kiyadbhihi
tradiction contained in agrikstanistasaftram and dandal. are, I think, both used in order to give force to the statement akena jitud. that Dantidurga's army was small. BA Gangadhar Sastri S This verse, on account of its mutilation, admits of has also left out Vajrata (Jour. Beng. As. Soc. vol. no certain rendering. But ita general meaning seems to XXXIl. p. 97) in the list of conquered kings.
have been that Dantidurga conquered the whole of India. 1 In the Sømangadh inscription this verse stands just be. I w. 13 and 14. I am not able to make out the general fore the preceding one. But ita text appears to be very cor. sense, even, of these fragmenta. rupt. It is also difficult to say how B&l Gangadhar S Astri 1 There are two difficulties in the first two padas. arrived at his translation. He appears to have taken agrihta. Firstly, it is remarkable to find that the "warded off vidhautadastram and apravihitán tram (his reading for heat" is given as the reson for the king's sportive gait, apratihatdjnam) na avyayfbhavas, and to have referred instead "of the warding off of the heat." Secondly, on them to the action of Dantidurga. But apramilitantram account of the exigencies of the metre, vallabhākhyah, can certainly not mean without sending armies.' Antra which must be construed with Govindardja), has been or antra means 'bowels,' and nothing else. Again, agri. introduced into the sentence beginning with yena.

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[May, 1876.
of his enemies, and who, his head whitened by the thoughts did never come to him even in a dust of the vanguard, ever walked in battle with dream, much less in battle. sportive gait, since the heat of the sun's rays 27. When many other great kings Stamwas warded off by his white parasol.
bha and the rest, allied together, were tearing 19. His younger brother was the illustrious from him by the strength of their arms the dig. Dhruvarâja, of great dignity and unchecked nity of king of kings and supreme lord, which prowess, who, conquering all kings, gradually he had received from his father, being consebecame (in fierce brilliancy) like unto the morn- crated with the water of) the coronation urns, ing sun.
28. Then, destroying them all together with 20. When that gem among good princes had crowds of kings, he fastened that (title) in a become the chief of the Rashtrakatas, the great battle, though it had become loosened by whole world called him the good lord, daily its the blows of Yama's sword, made Fortune stable spiritual preceptor. When that righteous lover and serviceable to his suffering gurus, to Brahof truth was ruling the earth from ocean to mans and virtuous men, to his friends and ocean, then people agreed that) in truth the relations, and forced her to hold his excellent, age of truth (had returned).*
glittering chauri.t 21. Gladdening his relations, he daily gave, 29. But his brother, the illustrious Indrawhen pleased, all his wealth to the crowd of råja, equal to Indra in valour and of wondrous suppliants. When angered, the great hero fame, became ruler on earth, and sovereign of impetuously took the life-breath of Yama even.. the province of the ruler of L at a, which he re
22. Highest joy filled the hearts of men ceived from his elder brother). I when he righteously ruled the earth together 30. To him who conquered single-handed, with the four oceans.
and was fond of deeds of hazard, his army 23. His son, the ornament of his race, was served merely as a mark of royalty. That proud Govindar ája, a liberal (prince), dear to (prince) did not bow to any of the immortals mankind, keeping fortitude as his only riches, even, excepting the first-born god, the lord of endowed with notorious valour, who harassed the whole world. S his enemies, and whose fame was celebrated far 31. His son was a prince) of great power, and wide by the virtuous.
whose mind revelled in the pleasure of the 24. His second famous name was Prith- knowledge of the Sastras' meaning, and who vivalla bha. He, alone, made subject to him- carried openly the ancient auspicious appellation self the earth that is bounded by the four oceans. Sri Karka râja, together with other second
25. As the Universal soul, though one, ary namés. appears manifold to those who maintain the ex- 32. When a dispute about good government istence of individual souls, so did he, when by incidentally arose, it was formerly (the custom (the strength of his arm he crossed the bound- to cite) the kingdom of Bali as an instance Jess ocean of this foemen's host, appear multi- of a realm where prosperity affected all subjects form to his enemies in battle.
Now (we give as an example) on earth (the 26. "Alone am I and lacking arrows, well kingdom) of this ruler. I armed and numerous are the foes"; such 33. At his death his servants felt towards him
The phrase satyam satyam iti may be token in va. (a slip for taddatta) to tadatu. The translation is very rious ways, -either, as I have done, satyaris nissani yaris
inaccurate. atya satyayugarh (puna) pravartata iti deshah) iti ja. This verse stands third on the Baroda plates, and is gata uktih or satyam idaner satyam (na twasatye satya. there applied to Govinda I. The first and secoud på. tramadhyaropyate) iti lok nám uktih, &c. The genera
das have been badly read by the Pandit; the third shows sense remains the same.
a valuable varia lectio, 'karikaramadhavaramifvarandin. + Sath stdat properly refers to the Brahmaps, friends,
The deity intended is, of course, Siva. and relations, just as much as to the gurus. If the reading
The last two padas of this verse occur in the 4th
verge of the Baroda inscription, where, however, mul hyam faar were not quite clear, I should prefer to write arte,
is substituted for parvam. Pandit Saradaprasada Chakraand to refer the adjective to the vanquished kings.
vartti has utterly misunderstood them. He thinks that 1 This verse occurs as No. 21 on the Baroda plates. gaunamaparivdram means "all good qualities"! In Pandit Kamalakinta, the decipherer, has, however, wrongly the Baroda inscription the verse refers to Karkarája I. changed the tadattalafefvara mandalasya of the facsimile! This verse stands fifth in the Baroda inscriptiou,

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who had been showering wealth on them just as husbandmen feel towards the cloud that has sent more water than is desired, when it stops (raining).*
34. Struck by the fierce impetus of the numerous arrows shot by him, the herd of hostile elephants that had come into battle, imitated (in its movements) the great mountains when they are rocking to and fro in consequence of the fury of the storms that arise at the moment when a kalpa expires.+
INSCRIPTIONS FROM KAVI.
35. His younger brother, whose fame spread far, and who entirely vanquished the multitude of his enemies, was the illustrious Govindarâja, the celebrated lord of kings who considered this earth, though it includes many continents, oceans, mountains, forests, and large towns, diminutive like the span of his hand for purposes of gifts and conquest.
36. What enemy did not find his destruction through him, or what suppliant did not daily receive gifts from him? What good men did not obtain honour, or what bad men did not suffer injury through him? Whilst he was lord, were not the wives of his adherents adorned with ornaments, and were not the wives of his enemies couched on the ground? Thus his mighty deeds bore fruit in every respect.‡
37. His pure and countless virtues never knew any other location (than him), just as his pure and countless wives never saw any other house (but his).
38. The Universe alone knew the limits of his prowess, which in battle equalled the valour of Rama, and it became the scene of the sportive victories gained by his strong arm that was able to subdue all foes.
He, seeing that this whole life is unstable as a flash of lightning and worthless, has made this charitable grant, the sanctity of which is
and refers there to Karkarja I. The variants julpye for jalpe, visvajanaikasampad for vivajininasampad, and kulaiḥ for bileḥ, are doubtless misreadings. The viria lectio 'patite' for 'chatite' in our text is probably right, as the latter gives no good sense. Possibly, however, the correct re ding may be chilite. Some word meaning 'arose' is evidently required. Pandit Sâradapras&da had not the slightest notion of the meaning of the verse. His mistranslation of the verse has given rise to various unfounded inferences regarding the history of Gujarat, vide, e. g. Cunningham's Anc. Geog. p. 317.
This verse stands ninth in the Baroda inscription, and refers there to Krishnaraja. The Pandit has caught and rendered its general meaning, but has not given a close translation.
† See Baroda plate, v. 20. The nonsensical various reading propanna for pronunna is a mistake of the decipherer, as the facsimile shows. Seradaprasida's transla
151
greatly enhanced by (its being) a gift of land. And he, the ruler of the great feudal chiefs, the illustrious lord Govindaraja, (called also) Prabhutavarsha, who possesses all the great titles, addresses these commands to all his officials, functionaries, and persons in authority to the governors of provinces and zillahs, to the heads of villages, heads (of castes) and others, whatever their connexion (with him) may be :--
"Be it known to you that in order to obtain benefits in this life and the next for my parents and for my own self, and for the increase of spiritual merit and glory, I, dwelling in Bharukach ha, have given, confirming the gift with a libation of water, after bathing in the river Narmada, on the full moon of Vaisakha, when [seven] hundred and fortynine years of the Saka kings had passed, to the (temple of the) divine Sun, called (that of) the illustrious Ja y aditya and situated in Kotipura, which is included in Kâ pika, for the restoration of its broken and rent parts, and (in order to defray the expenses) for perfumes, flowers, frankincense, lamps, and food-offerings, the village of Thûrnavi-the boundaries of which are, to the east Vatapadraka, to the south the village of Jadrana, to the west the villages of.. mangana and Kaliyara, to the north the village of Ruhnáḍt,-together with . . . . . together with.... ..., together with its green and dry produce, together with the (right of) fine and (deciding cases arising out of) the ten faults, together with the right of forced labour arising therefrom, together with the income in grain and gold, to the exclusion of all former grants to gods and Brahmans, according to the analogy of the reasoning from the familiar instance of the ground and the clefts therein-(this same village), being not to be entered by the
tion is not very intelligible, and not close.
The kulasoila or chief mountains', which are seven in number-vide, e. g. Vishnup. p. 147-are supposed to survive the general destruction of the world at the end of a kalpa.
Each of the first three pads of this verse contains a pun, the verb or verbal noun denoting both an action tending to benefit and to injure. Dânt in the first pada mesna 'destruction' if derived from the root do, and 'gift' if derived from the root da. Apachiti, in the second pód means both honour' and 'injury'. Bhashitah, in the third pôd, may either be derived from the root blush, to adorn, or be taken as á compound of bhú, earth,' and ushitah, past part. pass. of the root vas, dwelling. The statement that the wives of the king's enemies were sleeping on the ground is meant to indicate that they had been made widows. For it is ordained for the latter that the ground shall be their couch.

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THE INDIAN ANTIQUARY.
[May, 1876.
irregular or regular soldiers, nor to be meddled with by any royal officers, and the grant to hold good) as long as moon, sun, earth, oceans, rivers and hills endure &................
through inadvertency, to the Vikrama era. For the difference between the beginning of the Kali. yuga and that of the Vikrama era is ... 3044
Add years of the inscription . . . . 507
This is the sign-manual of the illustrious Govindaraja. And this has been written by order of the illustrious Govindaraja by me, the noble and illustrious Yogesvara, the son of the illustrious Avalokita, the minister of peace and war. The executive officer here is the illustrious Kumuda.
Postscript. An additional proof for the early use of the 80-called Vikrama era of 56-7 B.c. is furnished by the corrected version of the Aihoļe inscription of Pula kesi II, published by Mr. Fleet in the Antiquary (ante, pp. 67 et seqq.). There it is stated that the Saka year 507 corresponded to the year 3551 of the Kaliyuga. Mr. Fleet has pointed out that the Saka year 507, if the lat- ter era be taken to be that beginning 78-9 A.D., and for the Kaliyaga the usual, beginning the vernal equinox of 3102 B.C., be accepted, corresponds to the Kali year 3686. He offers, however, no explanation for the curious statement of the inscription. It seems evident to me that the Saka year has been referred by the writer of the inscription, either intentionally or
The total gives the Kali year 3551 mentioned in the inscription.
I do not think that the writer of the inscription, though calling the era in which he dated Saka, really meant the Vikrama era. For the Châlukya inscriptions are all dated Saka, and there can be no doubt that the later ones are dated in the era beginning 78-9 A.D. Besides, the author, Ravikirti, belonged to the Jaina gect, and the Jainas have more than once committed errors in respect to the two eras. I believe that he simply made a mistake, and put down the equivalent of 507. Vikrama, for that of 507 Saka. But, however that may be, in any case it must be allowed that he knew the era beginning 56-7 A.D., which it is customary to call that of Vikrama, and it may be asserted that the Aihole inscription furnishes another instance of its early ase.
As regards the sign-manuals of the Gurjara and Rashtrakūta kings, I have to add that Prof. Dowson has already called attention to those of the former, and has drawn inferences from them similar to those made by myself.
MAXIMS AND SENTIMENTS FROM THE MAHABHARATA.
BY J. MUIR, D.C.L., LL.D., &c., EDINBURGH. 1. Union fait la force; mutual help.
Who firmly each in each confide, Book v., 1321 ff.
And each from each support derive. The forest tree that stands alone,
2. The same. v. 863. Though huge, and strong, and rooted fast, By woods unsheltered, tigers fall And braving long the storm, at last
Beneath the hunter-troop's attacks ; By furious gusts is overthrown;
And stripped of tigers, forests tall While trees that, growing side by side,
Soon sink before the woodman's axe.
Let tigers, therefore, woods defend, à mass compact together form, Each sheltering each, defy the storm,
And woods to tigers shelter lend. And green from age to age abide.
8. Caution in dealing with a crafty enemy. So too the man alone who stands,
i. 5563, and xii. 5264. However brave himself, and wise,
When with a crafty foe thou wagest war, But lacking aid from stout allies,
Ne'er rest secure because he dwells afar; Falls smitten soon by hostile hands.
For, know, the arms of such a man are long, But those sage kinsmen ever thrive,
When stretched to wreak his wrath on those Like lotus flowers in blooming pride,
who've done him wrong.
The portion loft untranslated contains only the usual injanctions on future kings, and the comminatory verses
against the roumption of land granta from the Maha bharata.
Jour. R. As. Soc. N. S. vol. I. p. 265.

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MAY, 1876.]
MAXIMS FROM THE MAHABHARATA.
4. Machiavellian counsel. i. 5563 and xii. 5264.
Whilst thou dost watch thy chance, with seeming care
Thy mortal foe upon thy shoulder bear; Then down to earth thy hated burden dash, As men against the rocks an earthen vessel smash.
5. Poverty lends relish to food. v. 1144. The poor man daintier fare enjoys
Than e'er his wealthy neighbours taste; For hunger lends his food a zest, While plenty pampered palates cloys.
6. The Divine Sovereignty (compare St. Matt. xi. 25). v. 916f. The Lord all creatures' fortunes rules: None, weak or strong, his might defies; He makes the young and simple wise; The wise and learn'd he turns to fools.
7. Loss of Virtue the only real loss. v. 1289. Thy virtue guard at any cost. Wealth none can trust; it comes and goes; The good survive misfortune's blows; But virtue lost, and all is lost.
3. Ill-gotten gains fuil to benefit. v. 1251f. When men unjustly-gotten gains Employ unsightly rents to hide, Each ancient rent unveiled remains, While new ones gape on every side.
9. Good to be drawn from everything. v. 1125. From madmen's ravings, e'en, the wise, And children's prattlings, good may gain: As workmen skilled extract the vein Of gold in rocks that bedded lies.
10. Evil Men to be avoided. v. 1164. Let good men ne'er with bad themselves ally : Whene'er a friendly bond the two unites, The guiltless share the doom the knaves that smites: Moist wood takes fire and burns when mixed with dry.
11. Honest Advice. v. 1348f. Bland courtly men are found with ease Who utter what they know will please;
153
But honest men are far to seek, Who bitter truths and wholesome speak. So, too, those thoughtful men are rare Who blunt and sound advice can bear. A prince's best ally is he,The man from servile truckling free,Who faithful counsel gives, nor fears With truth to wound his patron's ears,Not he who spares him present pain At certain cost of future bane.
12. The tongue can no man tame." (James iii. 8.) v. 1170.
'Tis very hard to curb the tongue : Yet all this needful power should seek; For who much useful truth can speak, Or charm with brilliant converse long?
13. Study beforehand the consequences of action. v. 1112.
If I now take this step, what next ensues? Should I forbear, what must I then expect? Thus, ere he acts, a man should well reflect; And weighing both the sides, his course should choose.
14. Means do not always lead to the desired ends. xii. 831.
Friends cannot always bring us bliss, Nor foes suffice to work us ill; Wealth is not always gained by skill; And rich men oft enjoyment miss.
15. The best remedy for grief. xi. 184. Nor valour, wealth, nor yet a band
Of friends, can bring such sure relief To mortals overwhelmed with grief, As strong and steadfast self-command.
16. The wise superior to circumstances. xi. 67. No day arrives but, as it flies,
Of fear a hundred sources brings, Of grief a thousand bitter springs, To vex-the fool, but not the wise.
17. Marks of a wise man. V. 993. The men too high who never aim,
For things once lost who never mourn, By troubles ne'er are overborne,Such men the praise of wisdom claim.

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THE INDIAN ANTIQUARY.
[MAY, 1876.
18. Sanctity leads to knowledge. v. 1382. The man who every sin forsakes, Whose breast with love of goodness glows,
He Nature's primal essence knows, And all the changing forms she takes.
So other sense-perceptions, too, Which else might cheat, should first be
tried ; And those which every test abide Should only then be deemed as true.
19. The true Bráhman. xii. 9667. The man who Nature knows, and all
The changing growth that from her springs,
And all the fates of living things, - That man the gods a Brahman call.
21. Desire insatiable. xii. 6713. When men grow rich, for something else they
pine. They would be kings; were kingly rank at
tained, They fain would gods become; were godship
gained, They'd long to rule o'er all the iace divine. But should'st thon wealth and royal power
acquire, And, soaring higher yet, become a god,
Yen, rule ail Svarga by thy sovereign nod, E'en then unsated, thou would'st more desire.*
20. Appearances not always to be trusted.
xii. 4148f. A bounded vault the ether seems,
With fire the firefly seems to shine;
And yet no bounds the sky confine, Tis not with fire the firefly gleams.
SANSKRIT AND OLD CANARESE INSCRIPTIONS.
BY J. F. FLEET, Bo. C.S.
(Continued from p.76.) No. XV.
elder brother and the reigning Mahåråja-the This is another Pallava copper-plate inscrip- | Palla, a genealogy will stand for the present tion, in the Cave-alphabet characters and the thus:-- Sanskrit language, from Sir W. Elliot's facsimile
Skandavarma I. collection. The plates are six in number, and in
Viravarma. this instance, again, contrary to the usual practice, the insctiption, to judge by the numerals on the
Skandavarma II. plates, commences on the outside of the first plate and ends on the outside of the last, plate.
Simhavarma 1. Vishnugopavarma, The seal connecting these plates seems to bear no
Vishnugopa, (or device; at least, none is given in the facsimile. The inscription records the grant of the vil
Vishņuvarmat). lage of Mânyadür, in the country of Vengo.
Simhavarma II. rashtra, to certain Brahmans, in the eighth At the time of this second grant the capital year of the reign of Simh a var mâ. In this is stated to be Dasana pura&; the locality of case, also, the date is not referred to any era. this town is not known to me. As regards
If my suggestion be accepted, that, Vishnu. Palakkad a, which in No. XII of this series g ô på varmâ being styled 'Yuvamahâråja't
is given as the capital, I see that Dr. Burnell in No: XII of this series, the Sinhavarma, in
gives Palakkadu' as the old form of Palghat' the eleventh year of whose reign the copper-plate
in the Cochin territory; perhaps the two names recording Vishņug ô pavarma's grant was may be one and the same, but in the first line of bestowed, must have been Vishnugopavarma's No. XII the last letter is distinctly 'a', not 'd'
• Compare the Phenisse of Euripides, pp. 503 et seqq., I See note*, page 50. where Eteocles says: "For, I, O mother, will declare, concealing nothing: I would go to the place where the
9 Possibly only a Sanskpit translation of some such stars and the sun rise, and beneath the earth,-if I were
Canarese name as Hallúr, the village of the tooth'. See able to do these things, in order to possess royal power,
the remarks on the Sankritizing of Dravidian names at p. the greatest of the deities."
vii, note 5, of Dr. Burnell's South Indian Palæography. t Also 'YuvarAja' in line 9 of the present inscription. | South Indian Palæography, p. 36, note 1.

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Indian Antiquary, Vol V, p.154
COPPER-PLATE GRANT OF THE PALLAVA DYNASTY.
བo Pན པ ན ན ༤0༢.༡༣g, eg 1: བྱyན?tགའཁrསྤྱR ༣༧
by ༡༢ 738ཀརྫུནjགze: 39 83 2 ཀ ཁྱད༠༡་ཉིནྟི །ཚུལ:༡༧ ན་
༣ 23 223) ༩༽ཀྱི་ཌཀu,ཅ7,< བ་ , 33g :/32a མo།%2 ན ཁ ཟླ། [1) • *མྋསྤྱི་ཁརི ལྷཙནམྱ་23ཅརིན
པ ཙཀ 227 38 རིwཊྛའཁྲ32 12 122 ༠༣༠༢ཝ2,ཆy༢༧༣ ཙྪ129FJ2 མy 3ཆ་ལj88) ལསྐཞན03ERuཏ2ན,2 ན
W. Grigas photo-lith from Originals

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Indian Antiquary, Vol , p.156.
COPPER-PLATE GRANT OF THE PALLAVA DYNASTY.
II..
| E TELAA Ujd 7 n. A 18:UJ8TA లుగా, YEAR I LAVA VAgrawarya " tanani 30 Saran TV
దర్యం ఆరగ్ గరం ii ganang "I Thua gag త ఓ వ్యక్తి నాలు. ఆ నాట్ను పరాయి మగాడు YA - అరుడు 2 తగరగా తy నరులు 44777 TREN
fe గారాలు లా ల ల మం | 228U AR గా ముగింత
V..
W. Griggs photo-lith

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Max, 1876.]
SANSKRIT AND OLD CANARESE INSCRIPTIONS.
155
TRANSCRIPTION.
First plate ; first side. [1] जितम्भगवता [1] स्वस्ति श्रीविजयदशनपुरायथाव[2] दभ्यचितदेवताब्राह्मणगुरुवृद्धस्य
. शक्तित्रय[93 वृद्धस्य
महात्मनस्स्वभुजद्रविणार्जितोदारभोगभुजः
First plate; second side. [ पृथिवीतलैकवीरस्य महाराजश्रीवीरवर्मणः प्रपौत्रः [5] समर शतकरण समधिग* तामृत प्रता पस्य विद्या वृद्ध. [0] स्यानन्तकल्पपदायिनों नन्तकल्पस्य गुणमहतो महाराज
Second plate ; first side. [7] श्रीस्कन्दवर्मणः पोत्रो न्येषां यशोभिरग्रथितेनिशाकर[8] कर निकर गौरैर्य शो भि ा त लोक स्य विद्या वि नी ता[0] त्मनो महानुभावस्य युवराजश्रीविष्णुगोपस्य पुत्रस्तप्तसा
Second plate ; second side. [10] म न्त मण्डले ना मतिमा भिस्सज्ज नेष्टा भिश्चेष्टा भिरहरहरेध. [11] मानेन महता प्रतापेन व्याप्तलोको लोकोपचयम.[12] वृत्तसारम्भ स्समग्र व सुधा त लै क विजिगीषुर्भगवत्पादानु
Third plate ; first side. [13] [या तो बप्प भट्टा र कपाद भक्तः परमभा गवतो [14] भ (भा) र दाजः परमो दा त्ताव या नाम् स्वभुजद्र विणा[11जित मथि त म तिष्ठि ता दूत य श स य था व दाता ने क
Third plate ; second side. [18] तूनां शतक्रतु कल्पा ना म् श्री वल भा ना म्प ल वा ना न्ध[17] र्म म हा राज (ब:) श्री सिंह वर्मा वेङ्गो राष्ट्रे मा. [18] डू (?दू ) मे ग्रामे य का सर्वाध्यक्ष वल्लभ शासन सञ्चा
Fourth plate ; first side. [19] रि ण श्वा ज्ञा प य त्ये तं का म मा त्रे या या प स्त म्भी या य [20j रुद्र शर्मणे वा त्स्या या पस्त म्भी या य तू (नू ) के शर्म णे [A] को शिका याप स्तम्भी या य दाम शर्म णे भा र दा ना या प
Fourth plate; second side. [29] स्तम्भीयाय यज्ञशर्मणे पाराशायापस्तम्भीयाय [28] भव को टि गो पाय का श्य पाय वा ज स ने यि ने [24] भर्तशर्मणे औदमेघये। छन्दोगाय शिवदत्ताय च
- The vowels of these two letters,-श्रीवि,-are just din cernible in the facaimile copy with me, bat will probably be lost in printing
. This letter,-ग,-wa at firet omitted in the original and then inserted below the line.

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THE INDIAN ANTIQUARY.
[MAY, 1876..
Fifth plate ; first vide. [24] गौतमाय हैरण्यकेशाय षष्ठीकुमाराय च सर्व[28] प रिहा रोपे त न्दे वे भा ग ह ल व ब्रम्स
मेध[27] मा नविनय रा ज्या ष्ट म सं बस र चैत्र मा स शुक्ल
Fifth plate; second side. [B] पक्षपञ्चम्यामा युर्वल विज या भिवृद्धये वादेवी कृत्य [) वसोगमादया 'सम्प्रादाम ' [u] तदेतदवगम्येमममम् [sO] En: qrera(1) gerya(a)a U tes()CHET<3 (21)
Sixth plate; first vide o [81] apie 9793 LITTOGHET
ATT HET [82] 7792799 () facuta a TEMET() (L) [38] aurat 11 agregar laget afar TET TI
Sixth plate ; second side. [34] TET HATTET AF TET (96) FH HII) F IREFIT Tg[35] Try at TTHCER
falat fastha [0] [38] प्रभोस्स्वमुखाज्ञाप्त्या नेमिना लिखितम् ॥ Translation.
má,--the pious Great King of the Palla vas, Victory has been achieved by the holy one! who are a most exalted race; who are possessed of
Hail! From the glorious and victorious city wondrous fame, which has been acquired by the of Dasana pura,-the great-grandson of him, strength of their arms and has become celebrated the Great King Sri-Vira varma, who and established; who have prepared for celehonoured according to the proper rites the gods bration many sacrifices according to the proper and Bråhmans and spiritual preceptors, and old rites; who are almost equal to Satakratu; men ; who was made prosperous by the three and who are the favourites of the goddess of constituents of royal power; who was high- forturie,-he, who has pervaded the world with minded; who enjoyed great happiness acquired his great glory, which has scorched up the asby the strength of his own arm; and who was semblage of chieftains, and which day by day the bravest man upon the surface of the earth ;- is increased by actions that have no counter
he grandson of him, the Great King Sri-Skan. parts in the behaviour of others) and are such da varma, who achieved wondrous rank and as are desired by good people; whose every power in a hundred battles; who grew old in undertaking is actuated by a desire for) the respect of learning (beyond his years); who prosperity of mankind; who is eminently degratified endless desirest; who performed an sirous of conquest on the whole surface of the endless number of rites; and who abounded in earth; who meditates on the feet of the holy good qualities;--the son of him, the Yuvarajaone; who is the disciple of the feet of the venerSri Vishnugopa, who pervaded the whole ablo Bappa; who is a most excellent worship: world with his fame, which, white as the rays of per of the holy one; and who belongs to the the moon, was not interwoven with the fame of lineage of Bharadvaja ---issues his commands to others; whose mind was refined by his learning; the villagers at the village of Maiga dar, in and who was most dignified-Sri-Sinn ha var. the country of Veigðrashtra, and to all
+ After this letter,-Fi,the letter , the first letter the word 'kalpa'; in'anantakalpapradayinal, Skanda. of CTTM & separate word, was repeated in the original
varm is compared with the 'Kalpadrums', or tree of para
dise, which gratifies all desires. aad thon erased.
He who has, or is honoured by, a hundred sacrifices',In this and the following epithets there is a play on Indns.

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V.a.
Tb
VI.a.
ཀ×༩.j31°ush]a»° -5jŁ7233ཀ522སę 8ཏྠཾ ×、8Fup©ས×ajཊརྟུ།
VI.b
Indian Antiquary, Vol V,
COPPER-PLATE GRANT OF THE PALLAVA DYNASTY.
རྒྱT253u%8Eu833q®ར3 208མྱྀཎ®Ş⌘རྐ2རྟ?39ལྱ「 jjཉ།ིjua▹ཞཱ?8yཤཱ&
ふと
ཏལ་པའོ།།འུན་ཌཀྱ་ རྒྱ། རྱ རྞ༐ 2 རྐནཱཾ 3 S2༐」ཎ⪜༣ ོའ་ཆ།)༢྅ན
༣༣ཙ
522ར་གོང་རིད་ཅིན ལས
ར
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21j25ན 22ཀུ357 ༑ར། 2:8
P,
1.56.

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Page #191

MAY, 1876.]
NOTES ON THE DRAVIDIAN LANGUAGES.
157
the authorities and the favourites and those who carry out his orders :
On the fifth day of the bright fortnight of the month Chaitra of the eighth year of our victorious reign, to increase our life and power and victory, we constituted this village a grant to Brahmans and gave it, free from all liability to taxation, and with the exception of the plough of the possession of the god|l, on the condition that it is to be enjoyed (only) by those residing in it, to Rudraśarma of the Atrôya gôtra and the ritual of Apostambha, to Türk sarma of the Våtsya gôtra and the ritual of Apastambha, to Damasarma of the Kausika gôtra and the ritual of Apastambha, to Yajñaśarma of the Bharadvaja gôtra and the ritual of Apastambha, to Bhavakôtigôpa of the Påråbarya gôtra and the ritual of Apastambha, to Bhartrisarmå of the
Kasyapa gôtra and the ritual of Vâjasaneya, and to Sivadatta of the Audamêghi gôtra who chants the Såmavêda hymns, and to Shashthikumara of the Gautama gôtra and the ritual of Hiranyakêái. Recognizing this, let them treat this village with immunity from all taxation and cause it to be so treated by others. And he is deserving of corporal punishment, who transgresses against this our charter. Moreover, are there not verses of the saints as to this? There has not been, and there shall not be, any gift better than a grant of land ; &c.! Land has been given by many, and has been continued in grant by many; &c.! He incurs the guilt of one who slays a hundred thousand cows who confiscates land, &c.!
This has been engraved by Némi at the personal command of the king.
NOTES ON THE SOUTH INDIAN OR DRAVIDIAN FAMILY OF LANGUAGES.
BY THE Rev. G. U. POPE, D.D., M.R.A.S., Member of the German Oriental Society, and Fellow of the Madras University. It seems presumption to intrude into a field coltivated members of it. I may hazard the of research which my valued friend and fellow- assertion, in limine, that Tuda, Kärgi, and Old labourer for years in missionary work, Dr. Cald- Kanarese differ far less widely from the Indowell, hae made his own; but I am afraid that stu- European languages than the cultivated Tamil dents of Indian languages are a little in danger does. of neglecting the principles of the Inductive My object in writing, then, is to put on record Philosophy, and I desire to record my conviction a few of the facts that I have collected during that much has yet to be done before the great thirty years of study, and to suggest the inquiry question of the affinities of the vernaculars of whether certain things have not been taken for Southern India in particular can be considered granted rather too suddenly in reference to the as settled. Our most important business at 80-called Dravidian dialects. I have not carepresent is to collect and classify the facts, to fully examined the second edition of Dr. Caldobserve accurately, to note similarities, to group well's Grammar, which is a monument of labour analogous facts together, and to examine care- and genius; but I anticipate no controversy fully the documents of each language. Theo with him. ries, those rapid generalizations of the philo- Dr. Moir, in the prefs ze to his Sanskrit Texts, sophic mind, have in India, I fear, preceded in Part II., says that “the Tamil, Telugu, Malamany cases & careful study of the facts, and yâlim, and Kanarese tongues are originally and have even prevented a fair and full examination fundamentally quite distinct from and indepenof these facts.
dent of Sanskrit," and that consequently "the In preparing a slight sketch of the Tuda people by whom these languages are spoken grammar, and in making collections for a similar originally must have belonged to a race which paper on the real Kürgi dialect, I have felt had no affinities to the Sanskrit-speaking Aryas, impressed with the conviction that we must and could not, therefore, as Manu asserts, have begin with the less cultivated dialects of the been degraded Kshatriyas." family before we can judge fairly of the more It is rash, perhaps, for me to say that I can
The meaning would seem to be, that the grant did not 1 Vanadbhagamarydday&' ;-but the meaning in rather carry with it the right to some cultivated land in the same doubtful. village, which had already been given to the village-god.

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THE INDIAN ANTIQUARY.
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not so easily receive the authority of Mnir as finished), & curious fact came to my notice. I superior to that of Manu. It often happens will state it in the form of a rule, which I that more accurate research tends to rehabilitate believe to be only a part of a law not less the despised writers of the olden times. My | useful in treating of the Dravidian tongues than contention is (1) that between the languages of Grimm's law has been in the comparison of the Southern India and those of the Aryan family recognized languages of the Aryan family there are many very deeply seated and radical This is the rule :-Initial P of the Tamil and affinities; (2) that the differences between the Telugu is often H in Kanarese, and a corre. Dravidian tongues and the Aryan are not so sponding root exists in the Aryan beginning with great as between the Keltic (for instance) and V, F, or 0-with an aspirate. the Sansksit; and (3) that, by consequence, I give a few examples, taken quite at ranthe doctrine that the place of the Dravidian dom. If these are coincidences, they are at dialects is rather with the Aryan than with the least curious, and students may be glad to have Turânian family of languages' is still capable of them pointed out. defence. I cannot hope for leisure, amid the I believe, indeed, that & close examination weary and continuous labours of a school, to will establish it as a truth that every word work out the subject in detail; but the few facta which in Kanarese begins with H ( letter not here adduced may set at work others who are used in Tamil at all) has a corresponding root younger and have more leisure.
in the Aryan. I may indeed, in the sequel, In this paper I will confine myself to one extend the area of the statement, and lay it point.
down as a fact that every root in the “Ur. I. In preparing a Wordbook of the “Grund- sprache' of the Dravidian languages has a corsprache" of the Dravidian dialects a work responding root in the Aryan. which I am compelled, reluctantly, to leave un. I must now ask attention to the table.
Тампи,
KANAR ESE.
ÅBYAN.
pad; sing. palli, village. pen, female. pag-ai, hate. pô-g-u, go. pal-a, many, pa, flower. pull-u, grass. pul, small, trifling. pêth-ai, fool.
porr-u, bear a burden. 12. perr-u, bear a child.
pêrra, child. 13. pall-am, hollow. 14. pul-ai, defilement."
had. halli. hen. hag-e. hô-g-u. hal-e. ht. hull-a. hul-u. heder-u. hor-u. her-u.
P vad (Fick, p. 159), vates (L.), bardd (81, W.), barz (B.). P villa (L.), baille (balla) (Gael.) fem-ina, (L.), hen; bean (benn) (Gael.). I. feog-ean (ArS.), foe. vag-or (L.), Ba (Gr.). fel-e (A.-8.) [ON-). Piv-(Gr.), phal (8.), flor- (L.), bloom. budov (G.), feur (Gael.). Saul (G.), vil-is (L.). fata-us, (L.). Dep (G.), fer (L.), b'hri (S.) bear,-beir (Gael.). hollow, hole ;-vall-um (L.). poll-u-o(L), de-file-ment, fy11(A.-S.) filth.
bairn.
holl-u. hol-ai.
The general belief is that the substitution of h in Kanarese for p of the Tamil is a modern corruption. On the contrary, the h is found in many ancient words not existing in the preBent Tamil.
I suppose that all words found in Tamil with an initial p, and in Kanarese with an initial h, were originally written with an aspirate p'h. The Tami] has retained the p, and the Kanarese the h.
• The Kanarese have the mme dislike to initial P that - our Saxon ancestors had.
If villa = vic-ula, this must be removed from the list.
I have noticed in my Outlines of Toda Grammar that the Tudas retain the f and the x, and are as partial to those sounds ag'any son of the Cymri or of the Gael.
In another paper I shall have something to say about other roots common to the “Grundsprache" of the Aryans and that of the Dravidians.
Bangalore, January 3rd, 1876. 1 If femina is from fe-o (=produce), compare 19 in the list.
How many words there are in the best Latin dictionaríee of which the derivation is "doubtful" !

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MAY, 1876.]
CORRESPONDENCE AND MISCELLANEA.
159
CORRESPONDENCE AND MISCELLANEA. DOLMENS IN THE COROMANDEL COAST. had been before made to touch the contents of
SIR.-Some months ago, being on a tour in the the chamber, in which case it must have been filled district, I determined to visit some curious stone 1 with earth when the vessels were placed in it. structures of which I had heard, which were sup- My surmise in this respect was strengthened by posed to be of very great antiquity, and to have some other excavations which I carried out a day been inhabited by a now extinct race. Those that or two afterwards, at a spot where a great number I first visited were situated about four miles from of these structures exist, about three-quarters of Tirukovilor, or the left bank of the Ponniar, near a milo dno north of the Araikandanalldr Pagoda. the village of Kollar. Only two or three were This Pagoda is a striking object, about 1} miles visible, and of these only one was fairly above from Tirukovilar, and on the opposite bank of the ground. It consisted of four large granite slabs river. It is built on & rock on the river's edge, forming a chamber 4' 3' high, 6 4" long, and 36 and is remarkable on account of the existence of broad, and was covered over with a huge slab five very singular cells cut in the solid rock, where nearly a foot thick, and 10 6" long by 8.9" wide. local tradition says the five Pazidavas lived when The entrance was by means of space about expelled from Ayodhya. I had two or three a foot wide, where two of the vertical stones did of the structures opened, to which I have alluded. not join. The flooring appeared to be of stone. They were situated within the limits of the vil There was nothing whatever in this hut, so I lage of Devandr. In one of them I found two proceeded to examine another, which was half of the couches, one much smaller than the other, underground, and after a considerable amount of and the larger of the two about 4 feet long. digging excavated the whole of the space within In this one I found some fragments of bones and the four upright stones. This I was able to do some scraps of iron. One of the latter resembled without much difficulty, as the top stone had been & small knife-blade. I also found in one of the moved. On examining the side stones I found & chambers a piece of iron which might have been circular aperture in the eastern one, about eighteen part of an iron plate. In every case the singular inches in diameter. In the interior of the cham- opening in the eastern stone was found. The ber were arranged a number of vasos of different bones were rather small, and from a fragment sizes, about sixteen or eighteen in all, varying from which might have been part of a skull I concluded one capable of holding several gallons to one they were human. When cleared to the stone not much bigger than a large marble. The vessels floor these chambers were about 71 feet high by were of red and black colours, and were nearly 6) broad and 8 long. As at Kollar, so at Devandr all glazed or polished, outside and inside. They there were slabs of granite sunk in concentric were very well made, the clay being of excellent rings around the structures. At Devandr these quality. Besides the vases, I found a singular structures are scattered over a space of three or kind of couch or vessel about four feet long and four acres of ground, and in their midst is a huge fifteen inches wide, with rounded ends, and about upright slab fourteen feet high above ground, nine inches deep-something like a bidet. It was of eight wide, and about six inches thick. It has great weight, having fifteen heavy legs, and being a rounded top like a gravestone, and is called the quite an inch thick. In trying to transport it to Kacheri kol, or stone of office.' my camp it was broken in pieces. I found nothing These structures so closely resemble those dein this vessel, but one thing about it struck me as scribed by Capt. Cole as found by him in Coorg very curious; all the legs, though forming part and Maisurt that I fancy they must both have and parcel of the vessel, were stuffed with earth. been the handiwork of the same class of people, This must have been crammed into them before the though this is the first time I have heard of their vessel was placed in position, and every vessel I being found so near the sea, Tirukovilor being only found was similarly crammed full of earth. I was forty miles from it. told that when an anikat was building in the neigh- Capt. Cole assumes that these are prehistorio bourhood, some years ago, the stone contractors structures, but while I think it is evident that had broken up and carried off numbers of the their antiquity is respectable, I find they are als stones of these buildings, which would account for luded to in the Sthala Purana of Tirukovilor, the the one I examined having no covering stone; but antiquity of which may perhaps go back five the state of affairs as I found them seemed to me or six hundred years. In that Purdna they are to leave little room for doubt that, though the alluded to as being inhabited by Mahápishis called covering stone had been carried away, no attempt válikhilya. Local tradition says they were
* See Ind. Ant. vol. III. pp. 306 ff. + See Ind. Ant. vol. III. p. 377. Soo Ind. Ant. vol. II. pp. 88 ff.

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a dwarfish race, and that there were sixty thousand of them. In the jungles of Trinomalai, close by, are still to be found a few people called Viliyans. I had two or three of them brought to me, and one was a little man only 4 feet 87 inches high, but perfectly proportioned. The others were as tall as the general run of natives. Whether these are remnants of the former race it is difficult to say, but the similarity of name is at least curious. These people told me that their custom was to abandon a hut in which a relative died. Whether the structures I have described were used as dwellings or not, it is not easy to say, but there is good ground, I think, for presuming that they were used as burial-places.
J. H. GARSTIN, M.C.S. Porto Novo, 7th February 1876.
GAURA. I do not understand Babu Ram Das Sen's argoment (Ind. Ant. vol. V. p. 25). He quotes two lines which run thus :
" Saraswatas, Kanyakubjas, Gauras, Maithilas, and Otkalas are dwellers north of Vindhya known as the five Gausas."
The allusion is to the five northern septs of the Brahman caste. The Vindhya range, running from Bea to sea, is the natural boundary between north and south India. It is surprising that a Hindu should require to be reminded by an Englishman of the five great Brahman septethe Saraswata, Kanyakubja (modern Kanaujia), Gaura, Maithila, and Otkala (from Utkala = Orissa). The context clearly shows that the Gaura sept must have inhabited Bengal. How the passage shows that Bengal was anciently called Banga does not appear.
Gaura is the country south and west of the Padma, or present main stream of the Ganges, i.e. central and western Bengal; while Banga is that north and east of the same river, i.e. eastern Bengal. The Paurinio accounts of things in general are not very trustworthy, least of all in matters of history or geography.
Cuttack, February 5, 1876. JOHN BEAMES.
building such houses as that depicted in the engraving from Col. Welsh's sketch, many of the stone remains discovered in the Madras Presidency and elsewhere are possibly of recent, instead of being of prehistoric date, as they are generally supposed to be.
The passage in question is as follows
"Returning by the Pedenaig Durgum Pass, I must make mention of a race of Indians, now supposed to be extinct, who formerly inhabited certain strongholds in the country, and appear to have been entirely different from every other tribe in their habits, manners and customs. Approaching Naikenyary from the top of the Pass, the road winds along the base of a rocky hill, which leaving on the left hand it crosses by the bănd of a tank, within a few hundred yards of the wretched bangalow of that name. On the top of this hill are the remains of a stone villaget formerly inhabited by the Paundway; there may be forty or fifty ruins, and a description of one will angwer for all. They are generally a square of eight feet and about five in height; the walls, roof and floor being formed of single stones, with two stones set in perpendicular and rounded at top for the entrance door it cannot be called, the only passage being cut in a nall circle in them, exactly opposite each other; tue two stones being set two feet asunder, and the whole strengthened outside by a buttress of loose stones, with others of four feet high above the earth or rock in which they are set nearly perpendicular. I have added a sketch of the one I found most entire, to explain this incoherent description. Every endeavour to get some authentic account of these people failed; all I could learn was that they inhabited the hill-country, had laws and kings of their own, never mingling with other natives, but plundering them and retiring to their strongholds whenever they were pursued or successfully opposed. The whole in a body were called Paundway or Pandweh, and one was styled a Påndwar. I have twice met with sepulchres on the Malabar coast which appeared to me to have some connexion with the owners of these deserted hamlets."
E. W. W.
QUERY-AN EXTINCT RACE. I append a passage I lately came across in Col. Welsh's Military Reminiscences (vol. II. p. 51), referring to an aboriginal tribe in the Madras Presidency, apparently near Arcot. Can any of the readers of the Indian Antiquary give any information about this tribe ? If these people are, or were till recently, extant, and were in the habit of
M. Garcin de Tassy, Professor of Hindustani at the School of Oriental Languages, has just received the Cross of Commander of the Portuguese Order of St. Diago, which is only conferred on men of high reputation in science or literature. --Galignani.
• Military Reminiscences extracted from a Journal of nearly forty years' active service in the East Indies, by Col. James Welsh. London: Smith Elder, & Co. 1830.
+ Can this be now identified ? and, if so, is Col. Welsh's curious sketch even approximately correct? It is, I suspect 'too good to be true. ED.

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JUNE, 1876.)
VILLAGES IN THE HIMALAYAS, &c.
161
NOTES ON VILLAGES IN THE HIMALAYAS, IN KUMAON, GARHWAL,
AND ON THE SATLEJ.
BY THE LATE C. HORNE, B.C.S. THE following notes are the results of observa-, of the filth of the sheds is taken away to the
1 tions made during a tour of many months fields in kiltas, or baskets, on the backs of in the mountains, and of a residence of some five women; but it is always disagreeable to pass or six years in Kumaon, and as thoy chiefly refer through a hill village, however picturesque it to races who have retained their primitive habits máy look from a little distance. They have no and customs unchanged for many centuries sanitary arrangements whatever, so that when they may be found of interest. I propose to marching or shooting I never, if I could avoid touch on agriculture and the implements em- it, passed through or to leeward of a native ployed in it, and such manufactures as came village, and when, from positive absence of room under my notice, on architecture, as well as to pitch my little tent, eight by six feet, I was general matters.
obliged to lodge in the village, I had to lodge A Himalayan village generally consists of in the small village square or space in front of a cluster of houses, sometimes connected in the temple, which was the only clean place ranges, but more generally separate, and mostly to be found. There is no arrangement for a perched on a hill-side in terraces. In the higher chimney, saving a hole in the roof, and scarceranges where firs abound, these are often built ly any for light, so that the state of an interior of stones and mud, with alternate layers of can be better imagined than described. Owing squared timbers crossing one another and pro- to the coldness of the climate, the people are jecting at the corners, with wooden balconies more clad than in the plains; but as they never supportod on wooden projections from the walls, wash they are very filthy, their abodes being in which are placed pierced carved wooden mostly full of smoke. Some of the houses extend windows, or solid wooden shutters with slits in to a great length, and I was told that several them.
generations often lived under one roof-tree, ad. Each floor is boarded with rough planks ditions with separate entrances from a common hewn out of a single fir-tree by cutting it on either front verandah having been made from time side, and mud plaster is used. The walls exte- to time. riorly are often plastered with mud and then the above remarks apply pretty generally to whitewashed. On this whitewash I often ob- all Kumaon and Garhwal. served patterns roughly painted in red ochreous The roofs are nearly flat, and upon these in earth. The roof varies but little. When stone fine weather many may be seen sitting. They is procurable, huge blocks are made as thin as also use them for spreading out their grain, possible and used as slates. Thus I have seen corn, and fruit to dry, as well as clothes when slabs twelve feet in length and of prodigious rarely they wash them, and over these they weight. In other parts trees are cat in lengths often train their gourds and cucumbers. The of one foot or more, and their shingles are split shorings are very low, but solidly built, and off with wedges. As usual in all countries, the the whole edifice will stand for a long time, as poor thatch how they can, although in these it is solidly constructed, and the smoke appears regions there are but few real paupers, the vil. to preserve the timber of the roof. lage system caring for all, and we therefore find One peculiarity runs through all their houses, nearly every hovel either stone or timber roofed. viz. the wood-carving. This is particularly
The lower part of the houses, which are often noticeable in the temples in the Satlej valley, of two storeys, is generally devoted to the live where the Chinese or Tatar inflaence, displays stock of sheep. cows, and cattle generally; and itself; but it is seen more or less everywhere, only the upper floor is inhabited by the family, notably is the little projecting balconies with who appear utterly reckless of the horrid fumes their carved wooden pillars and pierced open arising from the dang-heap below. Occasion work, and it is carions to see how handy the ally-generally about once a year--the dung-heap hill carpenter is with his tools, few and rough which has collected at the door from the removal as they aru.

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In Kumaon the Jaina influence shows itself in the vimána, or square temple. Here the worship is of Siva and the linga and bull, although I am bound to say this is very much neglected. There, or crossing the hills by Gangutri to the Baspâ and Karnâwar valleys, we come to a strange mixture of Buddhism and Lama-worship. But more of this hereafter. Almost every village has some sacred spot, where prayer is wont to be made, be it much or little frequented on ordinary occasions, and must have a temple or building of some kind.
There are also many forts on the Baspâ and Satlej rivers. These are merely keeps perched on some high rock, and most commonly built of stones and timber in alternate layers, like so many of the houses. They are of many storeys, with but few windows, and the only wonder is how they contrive to hold together. All are commanded by heights near, and, although looking formidable from below, are of no real strength. In fact they are now but residences of the headmen of the villages in which they are placed, or rather which have grown up at their feet for the sake of their protection.
[JUNE, 1876.
a cradle in which one is drawn over by a smaller cord. (6) Sometimes this rope is double, as it used to be at Srinagar, and a footway is suspended to it of pieces of bamboo and rope, forming a most shaky and unpleasant footing, and used for man only. (6) But the unsafest bridge I remember was one in which the double rope was constructed of twisted birch twigs, which being old were very rotten, and one took every step in fear. The whole bridge was of birch. The ordinary rope is made from the fine fibre found at the base of some of the Andropogon grasses. (7) The best bridge, which has been introduced by the European, is the light iron suspension bridge. Of these there are many in our territory, and they suit the scenery well.
Roads there are none; there are merely sheep, pony, and cattle tracks. Sometimes, however, a ladder is placed, or sticks are driven into the face of the rock, or steps are even cut in it. This is, however, rare, and laden sheep could not pass by these contrivances. Of course I do not refer to our territory, in which we have very much improved the means of communication.
But there is one most important point, to which I have not yet alluded. This is the bridges. Torrents and ravines abound in every path; hence their constant occurrence. Please to remember that there is no cart-road in the country under notice, and therefore no great breadth or strength is needed. 1st, there is the primitive bridge, consisting of a tree (often a fir) cut down and thrown across. This, worn to a polish and often wet, is very trying to a European, and it is marvellous how sheep and goats cross it. (2) Next I have observed two or three boughs tied together and put across. This is even worse, as being generally very weak. It is, however, only used over very small streams. (3) Over larger streams we have put the single stem, generally a noble tree,-one I measured being over ninety feet in length-flattened on the upper side. (4) Next is the regular sanga, in which beams of timber counterpoised by a heavy lading of stones overlap each other till they nearly meet, when straight pieces are laid across, and all is planked. These are good bridges if well constructed with sound timber, and often last many years. (5) We next have a simple rope hanging high over the river, to which is fixed See the accompanying plate
But few know how that, within a very limited distance from our hill settlements, polyandry prevails. I had heard of it, and as I passed from village to village on the banks of the Satlej near to the confines of Chinese Tatary I looked out for it. I did not, however, actually meet with it till I had passed Morang, at the village of Nisang. I will therefore quote from my diary a little about these villages and their people:
"July 17.-Leaving, behind me one tent, two servants, half my flock, and all heavy baggage, I started for the frontier of Tibet. The path wound along the steep and somewhat bare mountain-side, until after three miles some fields swarming with pigeons came in sight, proclaiming the vicinity of a village, which proved to be Porabni, a small collection of houses, over many of which, by way of standard, floated-attached to a pole-a yak's tail, or chauri. After a rest we here commenced a most villainous climb over a smooth face of rock, and then a descent to my halting-place, Rîbâ, a cluster of villages containing above 180 houses. On a terrace before the temple, commanding a beautiful view, my tent was pitched. On my right was the river Satlej, far below, with rocks for examples of these bridges.

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Indian Antiquary.
SANGLU, SANGA OR BRIDGE ON THE BASPÂ RIVER.
W. Griggs, th
drawings by the late Horne
ROPE BRIDGE OF BIRCH TWIGS AT NAMJA ON THE SUTLAJ RIVER.

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JUNE, 1876.]
VILLAGES IN THE HIMALAYAS, &c.
163
rising perpendicularly from it for several hun dred foet. On my left rose some high and snowcapped peaks, whilst before me the river seemed to climb amongst the mountains. Next morning at 8 A.M. reached Rispa by a gradual de- scent, and fonnd the grain nearly ripe, and the barley falling under the sickle. Halting for breakfast, pushed on for Morang, our restingplace.
"Crossing the Terong stream by a frail bridge, renewed every year, we kept above the Satlej, which here presents a curious sight. From a wide smooth stream it suddenly contracts and leaps down in a series of fierce bounde, splashing the banks with its muddy foam, so that Macaulay's description of the bridge of Horatius came for cibly to mind. But now we ascend gently for a mile or two, when the fort of Morang comes into view, perched on a nearly insulated heap of rock in the river-bank, and almost commanded, even by musketry, on every side. Two men only lived in it, and it looked utterly deserted. Here I remarked large flights of goldfinches busy with the grain, together with numbers of butterflies looking like Painted Ladies and Meadow-Browns. A little further and we reach a deep gorge cut out by a small stream flowing for ages. Along the sides of this we wind, until crossing by its head we arrive at the encamping-ground under the village of Morang, which consists of four or five scattered groups of houses on the hill-side, facing south, surrounded with terraced fields and vineyards. The place swarmed with wild pigeons, of which I shot a good supply for the camp.
"July 19t1.- At early dawn commenced the stoep ascent behind the village by a most vil. lainous road of loose stones and sand. This till 8 A.M. I wearily climbed. The clouds lay low on the hills all round, and there was a raw, cold feeling in the air, and not a tree was to be seen for a long distance. At last one willow appears, and a feeble spring of water, the secret of its being there. Here the whole party halted, water being very scarce in these parts. After a short halt and smoke we all pushed on, but it was 1 P.m. before the crest (14,000 feet) was reached, -Morang, our last resting-place, having been 8760 feet above the sea-level. Below 11,000 feet I noticed very few flowers, but above that limit I found many, some of which were new to me. The road was in
many places a mere path or staircase of rocks, and the descent on the other side, if possible, worse from its steepness. The village of Nisang, my halting-ground for this day, was 10,110 feet above sea level, so that I had 4000 feet to descend, and it was 5 P.. ere I reached the village. This consisted of one compact mass of houses, intersected with narrow lanes, one half of which acted as watercourses, whilst all were used as latrines. Small fields of barley were to be seen in every quarter, and for a long time I could not find a spot twelve feet square on which to pitch my tent. At last I was offered the use of a yard, some fifteen feet in Rize, on which I settled for the night.
"Next day I halted in order to draw a few of the lovely flowers found the day previous, for as a rule my halts and marches were regulated by the number of new flowers I met with. Of these I had accomplished thirteen by 3 P.M. In this pent-up valley the sun was very hot, but the heat was tempered by a delicious breeze from the north-west. In the centre of the village was an empty space, and, as my custom was, I went thither to see the people, who meet here to gossip. It was a curious sight. Most of the women were dressed in red blankets, and adorned with a profusion of brass ornaments, huge silver earrings and bracelets, together with bead necklaces, in many of which I observed malachite and turquoisos in huge rough lumps, as well as amber. Their hair was plaited in a multitude of fine plaits hanging down the back, when all were brought together and plaited in with wool in one pigtail, which terminated with little red or blue worsted tassels. These plaits reached to the loins. Many had both arms 'bare, some only one; none had both covered. Amongst the countenances I remarked some of the ugliest and most repulsive Tatar cast. Hillwomen (i.e. of Kumaon) looked handsome beside them. These Tatar women had their dirty dishevelled hair hanging about their shoulders, without the least attempt at dressing it. The little tassels worn by some hill-women in their caps were very tasty, yet simple number of grains of wheat strung crosswise on a thread, with a little coloured tassel at the end of each string. I had meanwhile sent in my demand for food, &c. for my camp, and each villager had to contribute his or her quota. The flour

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THE INDIAN ANTIQUARY.
was of every kind, some bringing wheaten, others that of barley, a third of "phaplun," buckwheat, &c. All were then mixed up together for the purpose of making cakes, which were of a most unsatisfactory quality. I could not ascertain how the assessment was apportioned, but it must be done by some rule; the prices, however, were settled by the headman of the village (muktiyar), and all' supplies were paid for on the spot. We often found the villagers unwilling to part with a pound of flour, the supply barely meeting the local demand. Only two or three men were to be seen in the village, the rest being absent and, engaged in carrying. salt, grain, wool, &c., or in herding the sheep on the hill-side. Strange to say, these women were not afraid of Europeans, nor did they make any attempt to conceal their features, so that by means of an interpreter I managed to obtain much information from them. I suppose the cold in winter is too great for grapes, as I saw none here; but the barley, some species of which (the caerulean) I have seen at nearly 13,000 feet at Nako, waved luxuriantly in the little fields. A little way from my tent lived a Lama,' or Buddhist priest. He had a queer little tent pitched on the top of a house, in which he sat the livelong day, continually turning a small mánni or inscribed cylinder, which at each revolution on its axis struck a little bell. He was an old wizened man, flatfaced, with high cheekbones, his hair in long thick plaits twisted round his head. During my stay of two days I did not see him visited by any one. What a strange life to lead!
"Strange noises are often heard near this, amongst the mighty Raldang peaks, and I have often lain awake at night hoping to hear them. Last night I did so. The sound at one time was like distant thunder, at another like what one would fancy the breaking up of ice at sea would be, at another like an avalanche, and again like huge stones bounding from rock to rock. They may have really been compound
The polyandry described resembles that of the Todas on the Nilgiri Hills. A form of polyandry prevails commonly in the extreme south of India amongst the Vellalars, a race of well-to-do farmers. Grown women are there married to very young boys, and have children by the fathers. of the boys, who when they come to maturity find a family ready for them, and themselves do as their fathers did! It is curious and striking, however, to find the very same practice obtaining amongst the peasantry in Russia. The following is quoted from a late report on Russian village communities:-"Labour being scarce and dear, it has been
[JUNS, 1876.
ed of all these. Sometimes it sounded like an explosion, which is one of the assigned causes, said to be caused by the spontaneous combustion of gases generated in the mountains. I do not, however, think much of this last suggestion.. Whatever they were, they lasted only during the early morning, and had entirely ceased by 8 A.M.
"It was in this village that I met with the first woman who had more than one husband. She whom I addressed very simply told me that she had four !-all brothers. I asked her how they managed, and she said that they were never at home together. One would be absent with sheep, bringing salt from Tibet; another with a consignment for disposal in the Ram Serai valley; a third attending to the cultivation of some distant outlying fields, or tending sheep on the far-off hill-side: so that all went on very amicably. The woman herself appeared to be the common drudge of all, working at household tasks and performing the cultivation at the village like the veriest slave, whilst the present husband sat against his stone wall, or on the sunny roof, smoking his pipe with all becoming dirt and dignity. These people seldom use water or change their clothes: for, as they often said, "If we bathe and take cold and get fever, who is to cure us?" The water generally is indeed cold, and even the Hindus of the hill eat and cook clothed, on account of the climate,-a practice which would not be allowed for a moment in the plains, where only the waist-cloth is retained, and that after bathing.
"Respecting domesticated animals it may be noted that it is customary to hang large tassels of worsted from holes bored in the bullocks' ears. Asses are extensively used near the junction of the Baspâ and the Satlej; and dogs are highly valued, specially the Bhútan breed.
"My tent is pitched looking out to the northeast, and before me rises, as nearly perpendicularly as a mountain can rise without being
the practice of the father to marry his sons in their childhood to young women, for the purpose of securing the services of the latter as members of the family. Boys of eight or ten are married to women of twenty-five or thirty, and it is not uncommon for a bride to carry her husband in her arms. The wife is thus at a period of decline when the husband reaches adult manhood; and it seems, too, that during the earlier years of the marriage the father too often incestuously abuses his power over the person of his daughter-in-law."-M. J. W.

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VILLAGES IN THE HIMALAYAS, &c.
165
one precipice, a solid mass of rock to the height proximately correct, will give a good idea of of 4000 feet, with apparently scarcely a blade of the resources of a large and prosperous comgrass or a single tree; yet up this lies my path muníty in these valleys :to-morrow, although from my point of view it Kamrû was once the residence of the Rajas looks inaccessible. Around the village, in the of Bissehir, and is situated in the beantiful terrace fields, chukor (Caccabis chukor), a large valley of the Baspå. It is built of wood and partridge, abounded, and I secured some of stone mixed, at the end of a rocky spur overthem in the evening. They are noble birds, looking its own fields, and contains aboutand a great addition to the larder.
25 zamindârs, i.e. taxpayers and land"July 21.-Off at 5 P.M., descending to the bed holders; say, 25 brothers to ditto, i.e. not paying of the torrent, lying perhaps 1000 feet below. taxes; This I crossed by a very dirty much-melted | 22 or 23 women, and about 40 children; snow-bridge. No path had been followed in the 1 6 coolies or artizans holding no land, paying descent, which, like the ascent now to be made, no taxes, and feeding generally on grain for consisted of loose broken stones, chiefly slate. their services; It took me till 10 A.m. to climb to within about 2 musicians, for temple worship. 1000 feet of the summit, and here all rested for Next a rough estimate of crop-400 mans a little water. By the water were lovely flowers of 80 lbs. each. amongst the barren rocks, and I caught by the Cattle-including oxen, cows, and calves-150. tail and killed a fine snake, as he was slipping Sheep, i.e. rams and ewes, 250; goats 400. away, which measured 4 feet 2 inches. Forward Sheep for lading (wethers), 250. again and the crest (some 14,000 feet) is gained. Say, eaten in one year at festivals, 50 sheep; Here all join in building a pillar of stones, sick 25; leaving 225 sheep fit for work at one and I, sitting down, draw and colour one or time. Now let us see what profit there will be two of the more perishable of my flowers. The on these same sheep. descent was easier for perhaps 2000 feet, but 1. Home wool: each sheep gives 2 lbs. at after this it was really fearful,- all loose stones; each shearing=4 lbs. each. no trees, no grass, no water, and scarcely a Sold in Râmpúr at 5 lbs. for 28. = £9 10s. little shrub. At last all reach safely the bed Less the cost of carriage, 88. leaves £9 2s. of another torrent, blocked with dirty snow Foreign wool purchased in Tibet : 2 sheep and huge rocks. From this an ascent of 500 | = 1 rupee or 28. = £1 28. plus cost of carriage, feet led me to a little terrace scooped from 68., for 400 lbs. weight. the hill side, perhaps eight feet by fifteen in Salt and grain :area. Here I pitch my little tent, and am glad la. Salt is bought in Tibet: 7 to rest after my weary walk of twelve miles
6 lbs. of wheat.
= 4 lbs. of only."
11. Salt sold in Râmserâi salt. But enough from my diary. What I have
Valley : 5 lbs. of rice. extracted will show the character of the country, At the rate of 1 lb. of salt = 9 lbs. of wheat which of course modifies that of the people = 4 rice=12) barley. in a great degree. It will also give an idea of 2a. Plus carriage 1} months = 11 men to 225 what travelling in these parts means. There sheep = 33 days. are no roads, but only footpaths, and these are 26. Plus carriage, 18 days = 22 men to 450 often more fit for the mountain goat than for a sheep = 33 sheep. I roan; and this brings me very naturally to the | Leaving clear for profit 159 sheep. traffic carried on by these villages in the neces- Cost of sheep (original) 68. each, value saries of life.
£4 78. 101d. When halting at Kamrů, in the valley of Cost of sheep's keep for 9 months (unem. the Baspå river, an affluent of the Satlej, I ployed), 5 months at 4s. per annum--say, cripprepared the following statistics, which, apples and casualties 25 sheep = £9.
† Although polyandry prevaile, I hold the women, as calculated by my native friend, at too low a figure.
This apparent difference arises from food for men and
beant having to be carried in either case, in the one case for 18 days, and in the other 45 days!

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THE INDIAN ANTIQUARY.
Say, then, that half the salt of one journey to Tibet, viz. 2250 lbs., is bartered for rice; each sheep carrying now 22 lbs., we shall require 460 sheep to carry 10,125 lbs. of rice; but there are only 225 sheep, carrying 4950 lbs., the remainder having to be carried by men in leather bags, 80 or 90 lbs. to each man.
Say that half the salt of one journey is bartered for wheat, viz. 2250 lbs., at 22 lbs. weight for each sheep; we should need 947 sheep to carry 20,850 lbs. of wheat; but there are only 225 sheep, carrying 4950 lbs. The balance, therefore, 15,900 lbs., is carried by men.
Hence we see 30, 40, or 50 per diem coming in with loads of wheat and rice from the Râmserâi valleys, whither they make repeated journeys; and it should be borne in mind that both salt and rice, as well as wheat, are largely consumed by the villagers, as well as by their flocks and herds.
The money prices in Râmserâi are generally about-wheat 60 lbs. for 1s., rice 36 lbs. for 1s.; whilst at Sanglâ, not many marches distant, wheaten flour sells at 12 lbs. for 18.
The crop was roughly estimated at 400 mans of 80 lbs. each, and of this one-tenth goes to their government, besides the cash-taxes imposed upon them.
Cultivation is therefore not much attended to, and what little is done on every bit of available land is done by the women. The villagers of Bissehir have the monopoly of the barter between that province and Tibet, so that the inhabitants of the Râmserâi valleys are in the habit of supplying themselves with salt from them. Hence several thousands of sheep come from below, and thus the balance is maintained.
The sheep of Kamrû have 23 owners, so that comfort appears general, and good woollen dresses the cloth for which is woven by the coolies, or artizans, the thread being spun by the men from Tibet wool as they saunter idly about-are worn by all.
Add to this-many vegetables, large crops of peaches, apricots, and walnuts. The apricots and peaches are eaten fresh and dried, whilst quantities of beautiful oil are extracted from the kernels. Many of the walnuts find their way to the hill-stations, where they sell at from two to four hundred for a shilling.
From the above it will be seen that the constitution of the village is on the Hindu plan, the
[JUNE, 1876.
only persons not agricultural being paid by all the others, generally in kind, and by fees on certain occasions.
Foremost amongst these ranks the Lama or priest. On the Satlej, as well as in Kumaon and Garhwâl, this man often cultivates and holds land. Still, as head of the village, he gets offerings on new year festivals, on certain great religious days, on births, marriages, &c. Then there is the village barber, or hajjám. This man in large villages does no other work, and takes fees in a similar way, each villager giving him so many hand als of grain from his heap on the common threshing-floor.
The musicians occupy an important place on the Satlej, and here they never cultivate, but live by offerings and presents, hire for officiating at weddings, &c. In Kumaon and Garhwâl they are more peripatetic, and less attached to particular villages,-in fact, many villagers can and do play the tomtom, or hand-drum, which is all they here seem to need.
The dhobi, or washerman, who plays so im-portant a part in the village economy of the plains, is less needed in Kumaon and Garhwal, and is scarcely ever heard of on the Satlej.
Few villages are without a man or men of the sweeper or lowest caste. They go by various names, and perform the lowest offices. They generally keep pigs, and assist at the burial of the dead. They very seldom hold any land, and they are paid by fees, chiefly in kind.
In Kumaon and Garhwâl the dancing-girls are an institution, and hold endowments of land with certain privileges granted by ancient rulers. They are to be found in all the large villages, as well in the towns of Srinagar and Almorâ, which are their head-quarters. They are the regular prostitutes, and their children are held in great estimation by the natives of the plains, as possessing great personal charms, and the villages held by them are very thriving
ones.
In all large villages there are carpenters and blacksmiths, as well as occasionally jewellers, but I was not able to ascertain that these refrained from cultivation. On some occasions the carpenter and the jeweller, as repairers of the village deity, or idol, or shrine, received offerings, besides being paid for what they did, but I do not think that this was generally the
case.

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**
W. Griggs, th
IMPLEMENTS USED IN HIMALAYAN VILLAGES.
21
P
Indian Antiquary, Vol V. p.166.
26
1 19
16
น. RL
28
C.H

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JUNE, 1876.]
CASTES AND TRIBES IN KACHH.
167
In some of the villages weavers were settled, and people brought them materials to weave from long distances, but more generally they went about from village to village, setting up their looms as they needed, so that they can scarcely be held to be constituent parts of the village community. Potters were still rarer, and in all my higher bill-wanderings I only once met a man pursuing his calling of making pots. Clay is very scarce, and earthenware very little usel. For storing grain, pits are used; for small quantities vessels made of wood, called thákis, made of birch and other woods, and vessels of
brass or iron. Large baskets made of twisted grass and plastered with earth are also used.
Clarified butter (gl) and curds, &c. are al. ways carried in these wooden vessels, which are turned out of solid blocks of wood, both in the Terâi at the foot of the hills, and also in the higher regions, from the comparatively small birch-trees.
The accompanying drawings of implements used in Himalayan villages were all made at the time, being a few that escaped at the Mutiny, when the labours of years in the shape of hilldrawings were destroyed.
CASTES AND TRIBES IN KACHH. BY DALPATRÅM PRANJIVAN KHAKHAR, INSPECTOR OF SCHOOLS, BHUJ. The greater portion of the inhabitants of who came from Sindh have become MuhamKachh seem to have come from Sindh and madans, but still indicate their Rajput origin in Marwad; Thul Parkar followed next, and their nukhs or family names. Kathiâ w âd and Gujarat were the last to Saraswat Brahmans, Lohânâs, Bhâţiâs, Posend their quotas. Most of the inhabitants were, karnas, Kshatris, Bhansalis, Oswâls, and most of and still are, Rajpûts of the Sammå tribe, the the Muhammadan tribes, came from Sindh, and progenitors of the J â de já s, who have assumed afterwards spread into Kathiawad and Gajaråt. different names, from such of their ancestors as Most of the Vâņiâs came at different periods distinguished themselves. Hence we find a from Marwad and Påhlanpur, and a few from number of tribes originally descended from the Gujarat--who speak the Gujarati language. same stock. Deda, Hothi, Otha, and Ga- The province is thus peopled by the most heterojan, who were the sons of Jam R & y ad han, geneous races. The following is a list of the
the Red,' gave names to the clans of Dedas, chief:Hothis, Gajans, &c. Again, Gajanji had Abdás (stagt)t-These are the descendants of a son named Jioji, who had also two sons, Abda Jam Abdâ, who was fourth in descent from Jam and Mod, whose posterity are the Abdas and Lakha, who gave the name Jadeja to the tribe. Mods; and Hâlloji, another son of Gajanji, Abda and Mod were two brothers who gave gives name to the Hallås. These all are, pro- name to the two districts of Abd â sâ and Moperly speaking, Jà d ej & s, but the name J a- dá sa, in Kachh, where they reigned. The deja is chiefly applied at present, in the province Abdás profess the Muhammadan religion; whilst at least, to the descendants of J Am Hamirji, there are Hindu Abdîs in W-agad, dewho had four sons-Alliya, Khangar, Saheb, scended from the Dedas. and Rayab. The second among these founded Agariyâs (TTT)-Muhammadan conthe city of Bhuj, and his descendants are verts from Rathod Rajputs originally from distinguished by the name of the Khangar Agrâ. They are found in Bhuvad, Mathoda. branch; the posterity of the second are the S&- Khokhara, and Måndavi. They are cultihebs, and of the third the Ra y abs. Most of vators. those that preceded Khangárji are regarded as Agâs (sr) -A very small clan of Muham: Dhangs or Mulgrássiás. A number of those madans found in Abdå så and Kand.
& References to the plate-Fig. 1 Diankma; 2 Gehebig; 3 Larvů, 4 Sûrâ; 5 Tray; 6 Karu ; 7 Khimmů; Tang; 9 Wooden vees al for carrying water on the back; 10 Earthen jar for stores; 11 Bamboo basket; 12 Shallow basket for grain, apricots, &c.; 13 Cul; 14 Kúti; 15 Goling; 16 Jhi. taugi 17 Chapron : 18 Mashang: 19 Ukhar, of stone: 20 Gotùng; 21 Garhwal, clod-crusher : 22 L&sta; 23 Basing;
24 Rambt ; 25 Saw at Nisang ; 26 Lathe turned by Water Power; 27 Rest; 28 Turned articles.
* This paper has been drawn up at the request of the Editor, who supplied a list of most of the castes to the writer, and be very kindly wrote out the paper on this basis, supplying several additional castes.-ED.
Conf. Born. Lit. Soc. Trans. vol. II. pp. 219, 223.-ED.

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[JUNE, 1876.
Ahers (IEC)I-Hindus, generally cultiva- credit; and Båwå Savaigar was highly trusted tors. When there is no cultivation they main by the late Thakut of Bhåunagar. There are tain themselves by keeping a cars and a pair of three heads of the Atîts, who are called Pirs; bullocks, which they lend on hire. They are wor- one is the Pir of Kalya neś war, another shippers of Matâ, and Váchara-a Rajpût saint. that of Ajep ål, and the third of Koteswar. They are divided into five sub-tribes :-(1) Ma- The Atîts are also called Gosains. chhu â, from Machhukántâ, living about Dhori, Audich (stre).-These people are generKunariâ, &c.; (2) Prânthalia, in the district ally from Gohelwad, Halar, and Gujarât, and of Prânthal, in Kachh ; (3) Borich â, in Kanthi; appear to have come to Kachh at different times (4) Sorathiâ, who came from Sorath and within the last 250 years. Those living in Wagad are scattered over Wagad ; and (5) Chora da, cultivate land, smoke the huka, and allow refrom Chorâd, living about Adesar, Palanśwâ, marriage of widows; while the others are priests, Sanwa, Umiyu, Jatiwada, Belâ, &c. The other reciters of Puránas, beggars, cocks, &c. sub-tribes do not hold any intercourse with Balôchas (1)-Originally from Balathe Sorathi& s, because when the latter were chistân; chiefly found in the district of PÂvar. in political importance under Rao Naughan of Bâ phans ()-Miyânâ Muhammadans. Junagadh, one of them is said to have betrayed Bârâchas (ERT)-A branch of the earlier him to the Emperor of Dihli, who killed him. Ja dejas, descendants of one Båráchji, the son Family-names-Hápå, &c.
of Mulvaji. They are now regarded as mulgrásAjánis (troft)- A branch of the earlier sias, and live about Någrecha, Tehra, &c., chiefly JAdejás, and the descendants of Ajaji. They hold cultivating lands. lands in Sathri, Tappar, Tanwana, Kakdio, De- Bârads arts) --Originally Rajpûts, but salpur, &c.
wow degenerated into Kha vâs. Amars (TTT)-Descendants of Amarji, one Bhalotas (ET)-Degenerated Rajpûts, of the earlier Jadejâs.
almost like the Khavas; principally to be A tits (aa) -These people are known fonnd in the village of Bhalota. under many appellatives in Kachh. Some marry, Bhambhiyas (fr-Rajputs degeneand some do not, whence they are called Ghar- rated into Khavas. båris (family men) and Mathdhåris (ascetics or Bhandaris (5)- Muhammadans in monks). These are again divided into ten Bhuj. tribes :- 1 Gir, 2 Parvat, 3 Sagar, 4 Puri, 5 Bhâr- Bhansalis (Taro) were originally Rajthi, 6 Van, 7 Ara.., 8 Saraswati, 9 Tirth, 10 Ash- pûts of the Solanki race, but have long ago ceased ram. The Atît of any one of these sects attaches to have any intercourse with them. They put to his name the name of his sect as a termina- on the sacred thread and consider themselves tion, to make up his full name, as Karan-gar, ! Kshatriyas. Most of them cultivate lands, and Hira-púri, Chanchal-bhárthi, &c. By this he is are said to have come with the Ja dejâs and bedistinguished as a member of a particular sect. come their first rayats. Some of them are merA member of any of these sects can be a Ghar. chants. They are to be found in the southern bári or Mathờhari, who, again, may hold in- and western parts of Kachh. They are also tercourse with each other. Most of them called Vegus (y). are professional beggars, but they take up any Bhats (IT)-see Chárans. profession. They are found as ordinary si- Bhâtiâs (ICT|-- Originally Bhâţi Rajpâhis, bankers, or merchants, and also taking pûts, to which tribe the Chiefof Jesalmer belongs. a prominent part in the affairs of state at native Like the Jadejâs, they are said to be Y a davas. courts. Bawa Rewagar Kuvargar is one of the After their migration to Sindh they degenerated, greatest bankers of Kachh, and his firm is held it is said, into fishermen, but the Mahârâja of the in great repute throughout Hindustan for its Valabhacharyas gained them over to wear
Trans. Bom. Lit. Soc. vol. I. p. 287; vol. II. p232; Tod's Rajasthan, vol. II. p. 443; 7 raw. in W. India, Pp. 358, 421 ; Lassen, Ind Alt. (1st ed.) I. 539; Ind. Ant. vol II1. pp. 86, 227; Elliot's Races of N.W. P. vol. I. Pp. 2, 102, 186, 180, 388, 396.-ED.
$ J. R. As. Soc. vol. V. p. 268; Mrs. Postans's Cutch, p.
120; Trans. R. As. Soc. vol. III. pp. 570, 579, 587; H. H. Wilson's Rel. Sects, Works, vol. 1. pp. 18, 206, 213, 216 ff.
W Tod's Rajasthan, vol. I. pp. 85, 534, vol. II. pp. 186, 211, 213, 260; ind. Ant. vol. Ill. p. 74; Elliot's Races, vol. I p. 37; Trans. Bom. Lit. Soc. vol. II. p. 230 ff.-ED.

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the sacred thread, and to follow the rules of his sect with much strictness. They have of late greatly risen in the social scale, and consider themselves almost equal to Vâņiâs and Brahmaņs. They are among the most enterprising merchants, trading with Bombay, Arabia, &c., and some of them have gone as far as the coast of Africa.
Bhattis (et)--Originally Rajpats, but have become Hindu Kha vâs or Mohammadan; they are found chiefly in Bhuj and Mandavi.
Bhojades (1) are mulgrâssiâs, an early branch of the Jadejâs.
Bhumda s (3T)-A branch of the San. gårs residing near Gedi and elsewhere in Wegad.
Bôhâs (ATT)-Malgrâssiâs in Abdása, chiefly to be found in the village called Boha.
Bohorås (TIFICT) are found in the large towns of Mandavi, Bhuj, Anjar, and Mundra. From Gajarât, they were originally Hindus, chiefly Brâhmâņs, but about 700 years ago were made converts by some Arab. They are Sbiahs, and their High Priesi or MullA lives in Surat, who has great authority over them.
Butts (CI)-Originally Hindu, but at pre- sent Muhammadan malgrâssiàs; chiefly to be found in Abdisa and Gardå.
Charaņs (TTT) -There are three divisions of these :--1, Kâchhela (Kachhis); 2, Maru vâ (from Mârwad); and 3, Tû mbels (from Sindh). The last two are the family bards of the Jå dejâ s, and enjoy several villages as girás given by Jam Raval and the Darbars of Kachh. The Måra va and Kachhelâ reside in Mâk, and the Ta mbel in Kân thi. The Kachhelås are money-lenders, and trade by caravans of bullocks. The Cháras in general are on the decline. The difference between a Bhât and a Charan lies chiefly in the latter being a simple reciter of a Rajpût's praiae in short rude poetical pieces, while the former is a regular genealogist, and sometimes the historian of the family
Chavadas(TT5T)*--Once a very powerful ruling race in Kachh, - probably came from the neighbouring Panchâsar of Jayashekhari. One of their kings named Wagam Chavada, who ruled in Pâtgadh in Gardê, was killed by
Mod, the first Sammâ from Sindh. We find traces of their rule here and there in small townships till the end of the 14th century. There is a temple of Mâbadeva at Bhuvad which bears an inscription containing the genealogy of one Vagra or Vanraja, and the date Samvat 1346. At present the Chavadas have degenerated into Kha visas, or Muhammadan sipâhis, and one house of pure Rajpût descent can scarcely be found in Kachh.
Chuchiyas (UFMT-Mohammadans of the Miyân â tribe.
Chugars (ET)-Degenerated Rajpûts, a branch of the Jadejas, and reside in Dhang or the district about Lakhpat and Korâ.
Chuvâns (m), Dudiâs (rut), and Dá bhís (ar ft) are Khavâsas.
Dals (6)-Hindus and Muhammadans of Rajpût descent.
Dârâds TT3-Originally Hindus, but now Muhammadan converts.
Dedâs (11)-An earlier branch of the JAdejâs, from Ded &, the second in descent from J&m LÂkha Jadeja. They are in large numbers in Wagad, in Chord, Machhukanth, and, Halår. The chief town of their head is Kanth kot. They are also styled Virbhadra. They are proud of tbe martial and enterprising spirit of their ancestors. Dedâs residing near Shikârpur are called Kå rås.
Dhangs (vn)-This is not a particular tribe, but the name given to earlier settlers descended from Rao Rayadhan, the son of Lakh Jadeja, and who have either become poor peasants on account of their lands having been sold, or divided among the fraternity, or encroached upon by their powerful brethren of more recent descent from Rao Khangårji, the founder of Bhuj. The following are among the principal Dhang tribes :-Abda, Amar, Bårâch, Bhojde, Butta, Gå ha, Gajan, Hothi, Jâ dâ, Jesar, Kanadde, K & ya, Koret, Mokalsi, Pasa ya, Reladia, Varamsi, &c.
Dheds (t)t-The lowest caste among the Hindus, and found in every town and village. From their nukhs, or family names, most of them appear to have been originally of Rajpût de
• Ind. Ant. vol. IV. p. 145; Tod's Rajasthan, vol. I. p.101 ; Elliot's Hist. of India, by Dowson, vol. I. p. 268.ED.
Ind. Ant. vol. III. pp. 130, 236, 229; Elliot's Races, vol.' p. 80.-ED.
Maloolm's Cent. Ind. sol. II. p. 132; J. R.As. Soc. vol. 1. pp. 239, 247 ; vol. II. p. 281 ; Tod's Rajasthan, vol. I. p. 702, 7v. B. Lit. Soc. vol. II. p. 232; Elliot's Races, vol. I. pp. 17, 271, 804,381, 327; Johnston's Selections from the Mahabharat, p. 207; Ind. Ant. vol. III. p. 326.-ED.

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[JUNE, 1876.
scent. For instance, we find among them Solan- kis, Châvadás, Jhâlâs, Vaghelas, &c. The Hindus consider themselves polluted by their touch. Their profession is that of weavers, cobblers, wood-splitters, and tanners. They also take the hides and entrails from the carcasses of dead animals. They are also called Megh v Als, and serve as guides to government officers.
Gagdas (TTT)-Miyânâs.
Gå ha s (er) are said to belong to Dhang, and reside in Abdå så.
Gaja ņs (TTT)-An offshoot of the earlier Jadejas, descended from Gajanji, the fourth in descent from Lakha Jadeja. Originally mul- grâssias, but at present Muhammadan converts.
Ghcsa (drer)--A sub-tribe of Miyânâs.
Girnârâs (FERT-A large and wealthy class of Brahmans, originally from Junagadh.
Gohels (R 1-There are only two houses in Kachh of pure Gohel Rajpat blood, the rest being Khav å sas.
Gujar Rajputs (TTTTTT)-When the Vaghelås came into Kachh the Gujar Rajpûts accompanied them, and it was chiefly through their assistance that they became masters of that part of the country, as a reward for which they obtained the right of tilling the land. They subsequently defended the Vaghelås from invasions from without. They are found in the Vaghelâ towns of Godi, Palas wa, Jatavå da,ela, Lodra ņi, Umio, San v â, &c., where they live by cultivating lands. They are of the following races :-Mak vânî, Chanesar, K bod, Chá vada, Chahu v û n, Gohel, Umat, Dudia, D A bhi, Padaria, Chånd, Par må r, Tank (Tuar), &c. They have no objection to the remarriage of their widows, as also to the appearance of their women in public.
Halas (TTT)-An earlier offshoot of the JAdejas, descended from Gajanji, fourth in descent from Jam Lakha the Jadeja. Halaji was the second son of Gajanji, who, after a long struggle with the descendants of Manki (who are called Kers, from his having killed his brother Unad in Sindh), subdued all the villages in the south, middle, and west of Kachh. Jam Râval was
descended from this Háláji, who conquered the western part of Kathiâwâd from the Jethvâs, and gave it the name of Halår, where he founded the town of Nowânagar and made it his capital The J & m of Nowânagar is descended from him. Those who remained in Kachh are in enjoyment of some villages as their gi' in the districts of Kanthi and Hâlâchoi.
Hale potrà (ETTET), Narangpoire ( FOTO )--Sindhi Muhammadans in Banni. ___Hiiigori (हिंगोरा) Hiiigorji(हिंगोरजा)Muhammadan tribes from Sindh.
Hothis (Erfts- Descendants of Hothiji, the brother of Gajanji. They are Mulgrassiâs, and reside in villages about Lakhpat, as also in Reha, Jambudi, Tumbadi, &c., in Kânthi.
Jadis (Grat)-An offshoot of the earlier Jadejâs, now reckoned among the Dhangs.
Jadejas (HTI) -The chief ruling race, who claim to be descended from Krich, belonged to the Yâdava tribe. They were probably driven or went out of India after the Yadavasthali, or civil war among the Yadavas, and after many adventures, as they allege, in Egypt and Arabia, came to Ghazni, where they killed the reigning emperor Feruzshah, and ascended the throne. They were, however, deposed by Sultanshah, the son of Feruzshah. After wandering for some time they settled under Jam Lakhiar in Nagar Samai, in Sindh, whence Mod and Manâ i, after killing their brother U nad in order to obtain the throne, were obliged to flee into Kachh, where their relative Wagam Chavadà was reigning; here also they killed Wå gam Ch à va då, rednced the soven Vagheli tribes (सात सांध वाधेला), and obtained possession of the province. After five reigns the line became extinct, and Kachh was in the hands of the rulers of Anahillapatan for some time; but about Samvat 1204, Lâk hâ, the son of Ja d (whence the name J ad ej as), came into Kachh, and gave name to the reigning tribe.
Jats (a)T-A pastoral tribe originally from Aleppo in Turley. Once they held some part of Kachh as rulers, but were driven by the Jádejâs into Warai and Bajânâ, where they rule
1 Tod's Rajasthan, vol. I. p. 114.-ED.
Vilson's Infanticide, pp. 318.-ED. | Tod's Rajasthan, vol. I. p. 86; Elliot's Hist. vol. I. pp. 817,495; Burnes's Narrative, &c. pp. 147, 232: Postans'e Outch, pp. 131ff; Trans. Bom. Lit. Soc. vol. II. pp. 220, 224; Wilson's Infanticide, &c.-ED.
Conf. Ind. Ant. vol. III. p. 227; Tieffenthaler's Desc. de l'Inde, II. 206; Elliot's Races, vol. 1. pp. 130, 179, 2999ff., Hist. vol. I. pp. 104, 119, 151, 190; Tod's Rajasthan, vol. I. p. 106, vol. II, pp. 370, 431; Cunningham's Arch. Rep. vol. II. pp. 50, 54ff.-ED.

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June, 1876.
CASTES AND TRIBES IN KACHH.
171
at present. They are in the north and west of Kachh.
Jesars (H)* are mulgrâssiâs regarded as Dhangs, residing about Navinal and Beraja.
Jhâlâs (ra)-There are very few of this tribe in the country.
Kanades (78)-Mulgrâssiâ Dhangs residing in Wagad.
Kandagarâs (IST)-Early Rajpût settlers residing about the village of that name.
Káthis (TST)-There is not a single Kathi to be found in Kachh.
KA y às (ir) - Mulgrâssia Dhangs residing about Vadva.
Kayasths (ETUET)-Chiefly from Kathiâ- wad and Marwad, about 100 families. They are priests, writers, and also sepoys.
Kers (RT)-Descendants of Manai, who killed his brother Unad. At present landholders in Pipar, Polai, &c., in Gardå. (See Hilas.)
Khâra vâs (rar) is the name applied to native sailors who are generally Waghers and Miyanas.
Khodas (tr)-Gujar Rajpûts.
Khojas( -Shiah Muhammadans found in every part of Kachh, but chiefly in Nagalpur, Bhadreswar, and Bharapur. Most of them were originally Hindus of the Bhatia caste. They have a separate religion of their own, consisting of the Das Avataras of the Hindus grafted on the Shiah tenets of the Muhammadans. Their high priest is His Highness Aga Khan of Bombay, to whom they pay extraordinary reverence. They do not go to the masjid, but have a separate place of worship called the Khânâ. There are Nome reformers of late among them who, rejecting the mixed creed, have become Sunnis. They are chiefly cultivators in Kachh, but are enterprising merchants in Bombay and Zanzibar, China, &c.
Kolis (aet)i-These are aborigines in Wagad and Anjár Chovisi, and live by robbery, though now they find it hard to carry on this profession, and have become cultivators.
Kunbis ( €)--An agricultural tribe. They are subdivided into Kadva, Anjanâ, and Lêvã, chiefly residing in Wagad, Prânthal, Mak
• Ind. Ant. vol. III. p. 76; Elliot's Racer, vol. I. p. 144. t Wilson's Infanticide, p. 159. I Elliot's Races, vol. I. p. 155. S J. R. 4. Soc. vol. I. p. 239, 247ff.; Trans. R. A. Soc.
and Kanthi. There are Momnás but no Kadvas in Kachh. They are from Gujarât.
Kshatris ( 1) call themselves Brahma Kshatris, and consider themselves the descendants of those who survived from the persecution of Parasurama. After the persecution they are said to have ruled in Sindh. They were ousted from Sindh by a race of foreigners called Bar. bars. They then went to the goddess Hinglaj, who gave them certain professions. These people are a numerous class in every part of Kachla, and are generally dyers, printers, carpenters, turners, silk-weavers, traders, and Kårbharis. The celebrated Sundarji Sivji, who aided Col. Walker and others in reducing Kathiawad and Kachh to tranquillity, belonged to this caste.
Lohan Ås (TTT) --Originally Rajputs of the Rathod race who were driven from Kanauj into Sindh, whence they migrated into Kachh about the 13th century. At present they wear the sacred thread like the Bhansalis, and call themselves Kshatris. Once they took a leading part in the affairs of Kachh, and were its most able karbhâris and generals. They take up any profesion that suits them. They are porters, menial servants, vegetable-sellers, shopkeepers, cultivators, clerks, and karbhåris. Some of them are as handsome as the Rajputs of the purest blood. They are to be found in every part of Kachh.
MA hajans (FET ) is not the name of a particular tribe, but that given to the higher classes of Hindus as a guild or public body. It. is also applied to Vâņiâs and other mercantile classes exclusively, on account of their acting as leaders of the public.
Makwaņas (7 ) |--Hindas as well as Muhammadans. Also a family name among the Miyanis.
Mandhra s ( T)- Hindus and Muhammadans in Abdáså.
Mangariâs (HTEST)-Muhammadans. Mayadas (HTZET)-A low sort of Rajpûts.
Memans (#) are Sunni Muhammadan converte, chiefly from Lohânâs, originally from Sindh, found in every part of Kachh. They follow all sorts of professions. They are enterprising merchants in Bombay and elsewhere.
-ED.
vol. III. p. 564; Trans. Bom. Lit. Soc. vol. II. p. 232; Elliot's Hist. vol. I. pp. 145, 151, 199.-ED.
| Asiat. Res. vol. IX. p. 900 ; Tod's Rajasthan, vol. I. p. 113.-ED.

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172
THE INDIAN ANTIQUARY.
Miyânâs (r) reside chiefly in the district of Mi y â ni, which receives its name from them. They serve as sepoys, and also live by robbery. They are of the following family and sub-tribal names, some of which indicate their Rajput origin, though they came originally from Sindh and have long been Musalmâns:-Bânthâ, Bâphan, Bâpû, Bhaloța, Bhâmdâ, Bhukera, Chalângâ, Châniâ, Châvada, Chhuchhiâ, Dândhi, Dhusi, Gagada, Hoda, Jâm, Jesâ, Jesar, Jhâbai, Kakal, Kandechâ, Katiâ, Kechâ, Kevar, Khârâ, Khirâ, Khod, Lâdak, Lûniâ, Makwanâ, Malak, Manka, Mathadâ, Mayântrâ, Mayâtrâ, Med, Mendhâ, Mokha, Nângiâ, Notiâr, Pâdâ, Padehår, Parit, Patrâ, Pehâ, Râjâ, Râyamâ, Rochâ, Sâd or Sål, Sândhâni, Sannà, Sayechâ, Sedôt, Siàriâ, Sirachas, Sisolia, Sodhâ, Trâyiâ, Trilângâ, Vàrâ.
Modh Brahmans (TT) are from Machhu-Kantha in Kathiawâd. They do the duties of other Brahmans, and are also reciters of Purâņas, copyists, priests, cooks, &c.
Mods () are the descendants of Mod, the grandson of Gajanji, son of Jioji and brother of Abdi. They are at present mulgrâssiâs, and are to be found in the Modâsâ district. Mod became a Muhammadan, and worshipped one Bau-ddin-Pir. He undertook an expedition to Hâlâr, where he died. His body was transferred to Modâsâ, where he was buried according to his directions, at Mod-Kubâ. There is at present at Mod-Kuba a masjid in the shape of a foursided temple with pyramidal roof, which contains his sepulchre. He is worshipped there by the Mods as a pir, or saint.
Mokas-An offshoot of the Mokalsi Raj
pûts.
Nagars () do not figure among the early settlers. The first among them came to Kachh from Ahmadâbâd in the time of Rao Khangârji, A.D. 1550. One or two families followed him from Pâṭṭan and Dholkâ; but they did not muster strong till the time of Lakhpatji. They do not seem to have played a prominent part in the affairs of the state, except one Lakshmidâs. There are about 465 families, including their priests, in the whole of Kachh. They are well known as a political race. They are divided into Vadnagara and Visalnâgara. The latter are landholders.
Burnes's Narrative, p. 236; Postans's Cutch, p. 135; Wilson's Infanticide, p. 349; Trans. Bom. Lit. Soc. vol. II. p. 230.-ED.
[JUNE, 1876.
Nandwânâs (m) are from Marwâḍ. They are found about Anjar, and are chiefly traders.
Ners () and Nodes () are Muhammadans from Sindh.
Notiyârs (art)-Originally Samâs, but now Muhammadans; scattered throughout Kachh. Jamâdâr Fateh Muhammad belonged to this tribe.
Otárs (3)-Muhammadans about Suthri.
Padyars (3)-Muhammadans about Tehra and in Mâk.
Pâers (g)--Mulgrâssiâs about Roha; reckoned among the Dhangs.
Pals (q)-Muhammadan converts from Bhati Rajputs.
Pasayas (Te)-A branch of Kanadde Rajputs among the Dhangs in Wagad.
Pehas (r)-Rajpûts near Nakhatrana. Phuls ()-Muhammmadans near Bitta, Tehra, &c.
Poars (r)-Sindhi Muhammadans. Pokarnasor Pushkarnas () are a numerous class of Brâhmans, chiefly from Mårwâd and Sindh, and are the priests of the Bhâtiâs.
Rajaḍs (3)-Muhammadans.
Rajgars (TTT)-Brahmans of the Audich stock, so-called from their accepting the priestship of the ruling race. They are at present cultivators as well as priests of the Jâdejâs.
Ramdepotrâs (7)-A branch of Sodha Rajpûts residing in Khâvadâ.
Rây ra â s ( ren)—Muhammadans originally from Mokalsi Râjpûts in the north of Kachh.
Rebaris (t-also called Bhopâs (7) from their being the priests of Mâtâ. They chiefly tend flocks of sheep, goats, and camels. Their women make wool yarn, from which they get blankets and their sadis woven by the Dheds. They are from Mârwâd, but most of them have the peculiar Persian physiognomy. One of their family names is Agâ, which seems to support their Persian descent. They are tall and robust, and have an oval face and aquiline nose. They live for days almost solely on the milk of camels.
Perhaps he was the same who destroyed Ghumll about Sam. 1369.-ED.
† Jour. Bom. Lit. Soc. vol. II. p. 232.

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June, 1876.]
CASTES AND TRIBES IN KACHH.
173
Rela diy as (cole)-Rajpûts about Rajpâts in the north of the province. They culNirona.
tivate lands and serve as sepoys. Så chorås (ETRT-Brahman cultivators Solankis (lent)-Except the Waghela in the Waghela towns, originally from Marwad. grâssias in Wagad, there are no Rajputs of this
Samas (AA)-Descendants of Jam Cama, race in Kachh; but there are many among the the son of Jam Narpat, who built Nagar Khavasas bearing this name. Samai in Sindh and ruled there His pos- Śravaks or Jains (PTT) are Wânias terity came into Kachh and settled in Pachham, mostly of the Oswal and Srîmali castes. The it is said, about a thousand years ago, where former are cultivators, and are chiefly in Abdása they are still to be found as Muhammadan and Kanthi. They were originally Rajpûts, but grâssias.
were converted to the religion of the Jains by Samejás ( T)-A branch of the Samas, their missionaries. herdsmen in Banni.
Srimalis(fine)-Chiefly from Kathiawad Sanghêrs (rare) wereone of the tribes that and Marwad, mostly cultivators in Wagad. accompanied the Samás from Sindh. They were Sumarâs (EHT) -Muhammadans from subdivided into four castes when they entered Sindh, where they once ruled. Now they serve as Kachh. Other tribes of Rajpûts, such as Châ- sipâhis, and also cultivate land in Påvar and vada, Chihuvân, &c., joined them, and there are Garda. at present seventy-two nukhs or family names. Trayiâs (re)--Hindus and Muhamma. Some are Muhammadans and some Hindus, but I dans. all worship the Jakhs (), which are supposed Ustiyâs (raftar)- A branch of the Jå dejas, to be Romans or some foreign race that saved and hold lands as Hindu Grâssiâs. Also a clan them from the oppressions of Puvarâ the bro- among the Miyânâs. ther of Lakhả Phulâni, by killing him. The Wagh elas (ar )--Originally from Sar. Hindus are to be found in Kanthi, and the dhar, near Rajkot. Once they were very powerful Muhammadans in Abdása, Modása, and Mak. in the east of Kachh, but they were subjugated They are originally from Arabia.
by Mod, the first Samî who came to Kachh, and Saraswats (
F ETE)-Brahmaņs chiefly by his successors. They still hold some towns from Sindh, but some have come from Hindustan of importance in Wagad and Prânthal, such as and Gujarat. They once held important posts Ghedi, Bela, Jatawadà, Lodrani, Bhimasar, under the state, and appear to have played a pro- Palkswâ, &c., and are tributary to the Bhuj minent part in the early history of Kachh. They | Durbår. are a very numerous class in every part of the Waghers (rar)-The term has nothing to province, but are fast degenerating. They are do with Wagad. They are both Hindus and Mu. the family priests of the Kshatris, Lohanas, hammadans, and serve as sailors. They are also &c., with whom they eat, and follow any other fishermen. . employment. They have no objection to go to Wânias TTT) - There are nine subArabia, Mozambique, &c. They are priests, divisions upong these, Srimali, Oswal, Modh, shopkeepers, merchants, sipahis, and gunners. Mesri, Kandoi, Soni, Bhojak, Sorathid, Vaida.
Sedats Sta)-Muhammadans in Bhujand Of these, the Oswâls, Bhojaks, and Srimalis the village of Serât.
are Jains, and the rest are Vaishnavas. They Sindhal (f )-A branch of Sodha Raj- are also subdivided into Visas and Dasâs. Most pûts in Khadir and Kanthi. They are regarded of the Oswals are cultivators, and are found in as Dhangs because they were once the rulers in those parts of Kachh where the best soil is avail. Pachham. The name is patronymic.
able. Srimalis are from Thal and Marwad, and Sirachas (fr)-Degenerated Rajpûts. are generally engaged in trade. They are chiefly Sodha S IETET) || - Hindu and Muhammadan found in the eastern part of Kachh, and Wagad.
I Burnes's Narrative, &c. p. 147; Jour. R. As. S. vol. I. pp. 204, 233, 242ff.; Elliot's Hist. vol. I. pp. 145, 191, 215, 266, 272.-ED.
Trans. R. A. Soc. vol. III. p. 583; Jour. R. As. S. vol. I. pp. 203, 212. ED.
1 Tod's Rajasthan, vol. I. p. 93; Elliot's Hist. vol. I.
p. 217; Postans's Cutch, p. 136AF.; Tr. Bom. Lit. Soc. vol. II. pp. 238 ff-ED.
Elliot's Hist. vol. I. pp. 216, 266ff., 343; Jour. R. As. Soc, vol. I. p. 24, 43, 933-Eo.
Elliot's Races, vol. I. p. 49; Tr. Bum. Lit. Soc. vol. II. p. 294-ED.

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The Modhs are a political race, and are from Modherâ, in Gujarât.
Waramsis (ft)-Dhang Râjpûts in Gardâ and Pâvar. They are an off-shoot of the Samâs.
THE INDIAN ANTIQUARY.
No. XVI.
No. 16 of Mr. Hope's collection is an inscription in the Old Canarese characters and language on a stone-tablet in a temple at Pattadakal, the ancient Paṭṭadakisuvolal, on the Malaprabhâ, about eight miles to the east of Bâdâmi in the Kalâdgi District. The emblems at the top of the tablet are:-In the centre, a linga and priest in a shrine; on their right, a figure of Basava, with the sun above it; and on their left a cow and calf, with the moon above them. The inscription consists of seventy-four lines, of about thirty-eight letters each. At the bottom of the tablet there is another short inscription of ten lines; but it cannot be read in the photograph.
The inscription is one of the family of the Great Chieftains of the Sindavamsa, who were the local representatives of the Châlukya kings, and is of the time of Châ vun da II, the subordinate
Achugideva I., or Acha I., Saka 1042.
Bamma.
SANSKRIT AND OLD CANARESE INSCRIPTIONS. BY J. F. FLEET, Bo. Ó.S. (Continued from p. 156.)
Naka.
Permâdidêva I., Pêrma, Pemma. Paramardi, or Hemmaḍidêva. Saka 1066.
Simha, or Singa I.
Singa II. T
Achugidêva II, Acha II, Achidêva I., or Achama, m. to Mahâdêvi or Mâdêvi.
Achideva II. Saka 1084.
[JUNE, 1876Wens ()-Muhammadans who serve as sipâhis.
Wirârs ()-Dhang Râjpûts about Påvar and Lakhpat.
of Nûrmaḍitaila or Tailapa dêva II.* It records grants made to the god Vijayêévaradêva in the Saka year 1084 (AD. 1162-3), the Subhânu samvatsara +, by Châvur da's chief wife, Dêmaladêv i, and his eldest son, Achidê va II, who were governing, apparently during Châvanda's lifetime and as his representatives, at the capital of Pattadakisuvolal.
The text of this inscription, with a translation, has been published by me in the Jour. Bomb. Br. R. As. Soc. (vol. XI, No. xxxi, pp. 259 et seqq.) Together with the following, and with four other Sindavamsa inscriptions at Narêgal and Koḍikop in the Rôn Tâlukâ of the Dharwad District, published by me in the same volume, it establishes the following genealogy and dates of the family. Naka and his younger brothers were the uterine brothers of Achugidêva I.; their parents' names are not given :
1
Dâsa. Dâma, or Châvunda I., Chavunda, Châva. Dâva. or Chaunda.
* Saka 1072 to 1104,-Sir W. Elliot. According to the table in Brown's Carnatic Chro
Châvunda II, or Chavunda, Saka 1084,
m. to
1st wife, Démaladevi.=|= 2nd wife, Siriyâdevi. 1
I
Pemmåḍi, Bijjaladiva. (Pêrmâḍidêva II). Saka 1091.
Śaka 1084.
Bijravadeva (?). Saka 1091.
nology, Saka 1084 was the Chitrabhanu samvatsara, and the Subhanu samvatsara was Šaka 1085.

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SANSKRIT AND OLD CANARESE INSCRIPTIONS.
JUNE, 1876.]
These six inscriptions contain many historical allusions, but not all of them can be explained at present. The government of Achugidêva I. included at first only the Kisukáḍut Seventy and the Nareyangals Twelve, and his capital was Rambarageor Rambirage. Afterwards he acquired, in the conquests achieved by him at the command of his master, the Châlukya emperor Vikramaditya the Great, the Kelavadi Three-hundred and the Bâgaḍage or Bâgadige Seventy, and also took, probably from one of the later Kadambas of Goa, Gôve and the Konkana. A certain B hôja, with whom he came in contact, is probably Bhôja I., of the family of the Silahara Mahamandalêsvaras of Valavâda near Kolhapûr, whose date is about Saka 1050 (A.D. 1128-9). A Jayakêsi, who was driven back, perhaps in an attempt to recover Goa, by Pêrmâ didêva I., would seem to be the Kâdamba Jayakési III, whose date is about Saka 1060 (A.D. 1138-9). The same prince repulsed and pursued Bittiga of Dhôrasamudra, i.e. the Hoysala king Vishnuvardhana or Bittidêva of Dvârâvatipura, whose date is about the same. Sir W. Elliot has shown that the Hoysala kings first obtained a permanent footing to the north of the Tungabhadrâ in the person of Vishnuvardhana's grandson, Vira ballala, whose date is about Saka 1113 (A.D. 1191-2). It would seem, therefore, that it was the Great Chieftains of the Sindavamsa who held them in check for the Chalukyas up to that time, and that the Sindavamsa finally succumbed to and disappeared in the conquests of the Hoysala dynasty. No. XVII.
No. 1 of Mr. Hope's collection is another Sindavamsa inscription, a fragment, in the Old Canarese characters and language, on a stonetablet in an old temple, now used as a house by Rajya Půjârî, at Aihole. The emblems at the top of the tablet are:-In the centre, a standing figure of some god or goddess; on its right two seated figures, with the sun above them; and on its left, a cow and calf, with the moon
Locality not known.
Or Narayangal, Nareyagal, Narayagal, or Narigal. The etymology is probably nariya-kal(kallu)', the stone of the jackal.
Locality not known.
Perhaps Kelavadi, about ten miles to the north of Badami.
Locality not known.
So.-Ind. Palæo., p. 86, and Pl. xx. and xxi.
Descendants of Visvamitra. Perhaps these are the 'Solankis' of Colonel Tod, who are included in catalogue
175
above them. The fragment consists of twentyfour lines of about thirty letters each. The text, with translation, has been published by me in the above-mentioned volume of the Jour. Bomb. Br. R. As. Soc. pp. 274 et seqq. Since publishing it, I have seen the original and have ascertained the date, which cannot be deciphered in the photograph; lines 23-4 run "[23] rajyamga(ge)-yuttamire || Svasti śrimachchálukya-[-vikramadevavarsha] 94neya [24]virodhisamva-[-tsarada]", &c. Accordingly it is an inscription of the time of the princes Bijjaladê va and Bijrava dêva (?), the sons of Châ vunda II by his second wife Siriyâdêvi, who were governing the Kisukâdu Seventy, the Bâgadage Seventy, and the Kelavâdi Three-hundred, and the date of it is the ninety-fourth year of the era of the Chalukya Vikramaditya the Great, or Saka 1091 (A.D. 1169-70), the Virôdhi samvatsara. The portion containing the grant which the inscription was intended to commemorate is lost.
No. XVIII.
This is another copper-plate inscription, in the Cave-alphabet characters and the Sanskrit language, from Sir W. Elliot's facsimile collection. The plates are four in number, marked with numerals; and in this instance the inscription commences on the inside of the first plate and ends on the inside of the last plate. Dr. Burnell has already publishedt a transcript. tion of this inscription and a facsimile, which in some respects is better than Sir W. Elliot's; in preparing my transcription, I have made use of both.
It records a grant of the Great King Vijayanandivarm â, the son of the Great King Chandavarmà, of the family of the Slankayanas. No era is referred to, nor is even the year of Vijayanandivarmâ's reign given. In Sir W. Elliot's facsimiles I have another copper-plate inscription§§ of Vijayanandivarmâ and his Yuvamahârâja, whose name seems to be Vijayatun
of the thirty-six royal races, and who for a long time ruled over Anhilvådapattana' in Gujarât. Colonel Tod identifies the Solankis' with the Chalukyas; but this identification is rejected by Sir Walter Elliot, on the grounds that "The Solankis' were one of the four Agnikulas, whereas the Chalukyas always profess themselves of lunar origin.' The Sâlankayanas, however, being descendants of Viśvåmitra, were of lunar extraction.
§§ Probably the second one mentioned by Dr. Burnell himself, and found, even by him, to be "almost entirely illegible."

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THE INDIAN ANTIQUARY.
gavarma or Vijayabuddha varmâ ; but in this, also, I cannot discover any date, and the characters are, in fact, so rude and indistinct, that I doubt whether a transcription of it can be made. The language, even, is doubtful, but seems to be Prâkrit or Pâli, as the first line commences [Sva-]-sti śrivijayanandi varmmamahárájassa', and in line 2, again, we have the genitive yuvamahárájassa.'
As regards the date of these kings and the locality of their capital, Vengi,-I can only quote from Dr. Burnell, who, on palæographical grounds, refers the present inscription to about the fourth century A.D. :-"That the dynasty, to which the inscription given in Plates xx and xxi belongs, preceded the Chalukyas, was first pointed out by Sir W. Elliot in the Madras Journal (vol. XI, pp. 302-6). The capital (Vengi) appears to have entirely vanished; it is said to have been the place now called Pedda Vengi or Vegi in the Krishna District, but there are several places of the same name in the
[1] स्वस्ति [2] द्वारकपादभक्त
TRANSCRIPTION. First plate.
[11] विजयवेङ्गीपुराद्भगवच्चित्ररथस्वामिपादानुद्ध्या ( ध्या) तो परमभागवता पो
Second plate; first side. महाराजश्रीविजयनन्दिवम्म
[3]ण्डनम्ननुष्ठा
[4] विदेनूरपल्लिकाग्रामे मुल्यद सहितान्ग्राम्य (म्या) न्
The original has, 1. 3, Vijayabungavarmmassa,' and in the margin, a little above the line, there is the character 'ddha'-differing not much from 'nga', as there written,apparently intended to be introduced somewhere in the line as a correction.
So.-Ind. Palæo., p. 14, and note 2 below the same.
In his table of Addenda and Corrigenda, Dr. Burnell, on Mr. Kittel's information, gives reasons for considering Věngi', with the short, to be the correct form; but, unless there is a misprint, he finally prefers Vengl, with the final long, as the correct form, on the analogy of the Tamil form in a Tanjore inscription. In the present in scription the final vowel is distinctly long. In metrical passages in Canarese books, which must of necessity be more or less modern, the final vowel might be made either long or short as might be found most convenient; compare 'Kündi', the final vowel of which, everywhere else short, is made long for the sake of the metre in line 3 of No. VII of my Ratta Inscriptions, Jour. Bomb. Br. R. As. Soc., No. xxix, vol. X.
neighbourhood. As in the Telugu Mahabharata, which belongs to the twelfth century A. D., Rajamundry is called the Nayakaratnam of Vengidêsa, the old capital must have been deserted long before that time. Hiouen Thsang (iii, pp. 105-110) calls the small kingdom that he visited Ân-ta-lo' (Andhra), and the capital 'Ping-ki-lo'. It appears to me that this is intended for Vengî; the 'lo' being merely the locative suffix-lo' of the Telugu nouns, naturally mistaken by the worthy Chinese pilgrim monk for a part of the word. Julien's sugges tion Vinkhila' only fails in there not being the slightest trace of such a place. The '' in Vengi is uncertain; it occurs both short and long in the inscriptions.*"***"The origin of this kingdom does not probably go back beyond the second century A. D" ** "This dynasty was supplanted, in the latter half of the seventh century A. D., by a branch of the Chalukyas established at Kalyana about the beginning of the fifth century A.D."
The vowel is hardly discernible in Sir W. Elliot's facsimile, but is distinct in Dr. Burnell's.
Dr. Burnell reads eg as a proper name, but the third letter is not the same character as that in the syllable which ho reads with certainty, and I doubtfully, as in the
बप्पभमहाराजा (च) च
[JUNE, 1976.
कुड्डु (?)हारविषये [II] अस्ति [1]
preceding line, north same character as that in the syllable which he reads as 3, and I as, in this same line. For मुन्यड or मुन्यद as a common noun, I can find no meaning: as a proper name, it is out of place here. Some correction of the text is evidently required. Now, the second syllable may be eitzer न्यू or व्य. For the characters त् and न् the former with a loop at the lower part, and the latter without a loop, are constantly interchanged in the older inscriptions; so constantly that such instances can scarcely be regarded as mistakes of the engravers. There are instances of this in the original of No. XV of this series. In the present case, compare the incorrect form of, with the loop, in the syllables, line 3; 7, and T 1. 4;, once in l. 5, four times in 1. 6, and twice in 1. 7; , 1.9; and 7, 1. 11, with the correct form of the same letter, without the loop, wherever else it occurs in this inscription; and compare the incorrect form of, without the loop, in the syllables 7, 1. 1; and f, (the first ), 1.5; and, l. 10, with the correct form of the same letter, with the loop, wherever else it occurs in this inscription. The corrected reading, which I wonid suggest as most in accordance with the letters engraved and the sense of the passage, is [37], which I adopt in the translation.

Page #215

Indian Antiquary, Vol V. p. 176. COPPER-PLATE GRANT OF THE KINGS OF THE VENGI COUNTRY.
w
hy
BERNSTIGE 27:33E2,
palmoteku?RRP7:15
lla
Liga 168 tony rifera? PRETRE BI'R 2107 YERS untu?
بن ما
07., YA T IT?
W. Griggs photo-lith

Page #216

Illa.
111 B.
TV.
F-2
Indian Antiquary, Vol. V. p. 177.
COPPER-PLATE GRANT OF THE KINGS OF THE VENGÎ COUNTRY.
RE
মधूষAZAJATI
2
ZA Dezajz]8BATE]]Bgfফत
W. Griggs photo-lith
'ड
DIDAS JAZZLBEUTSমयूসN
शुद्ध
এজরধন
O
द्वारा REJ में धुत प‌ধন हाक शुशुभ र ० सिंह "
र
सঅও
भुई
क
हरी
UG

Page #217

JUNE, 1876.]
ANTIQUITIES AT HÅNAGAL..
.
177
Second plate ; second side. [5] अस्माभिरस्मत्कुलगोत्रधर्मयx(यश)कान्तिीतिप्रवर्द्धनाय एतेषा(षां) कुरव[6] 7 ACTERTETTH . FAITTEET(STT) A114
Third plate ; first side. [7] सप्तपञ्चाशदुत्तरशतानाम्ब्राह्मणानामेष ग्रामः प्रत्तः [] तदवेत्य [8] Zenfiracetyt 4**TESTJE VIETTERET:
Third plate; second side. [0] परिहर्त्तव्यो रक्षितव्यश्च [u] प्रवर्द्धमानविजयराज्यसप्तमस(सं)वत्सर[IO] ET T OUTHEATERTET
I JATHTH: Fourth plate. [1] 178(1) :(t) II. EMETTIIagfirfear
(12) TAT A 467 4:(f#:) Tha TEL TEU 464 19] giờ đểHIỮ Hi đr(ft)sit HG(G:) T HI IH-TI 4 điều [8]: [g IT] Translation.
excellent agrahára-village of Kuravaka. It is Hail! From the victorious city of Veng i to be treated with immunity from all taxation, pura, the Great King Sri-Vijayanandi- and is to be preserved, by the governors of the varma, --who meditates on the feet of the country and the ministers and the favourites holy Chitrarathasvâmî; who is the disciple of and the servants of the king and others, bearthe venerable Bappa; who is a most excellent ing this in mind. This charter has been given worshipper of the holy one; who belongs to the on the eighth day of the dark fortnight of the family of the Sala n ka yanas; the eldest month Pausha of the seventh year of our vicson of the great king Chan da varma, --com- torious reign. The command confers the enjoymands the villagers, together with the ministers ment of the original royal dues there. I Land and others*, at the village of Videnûrapallika has been given by many, and has been conin the country of Kuduhâra :
tinued in grant by many; he, who for the time (Thus) it is. In order to increase our family being possesses the earth, enjoys the fruit of it! and gôtra and piety and fame and splendour The giver of land disports himself for sixty and renown, this village has been given by us thousand years in heaven; but he who confisto those one hundred and fifty-seven Brahmans, cates land, or even he who assents to such belonging to various gôtras and charanast and confiscation), shall dwell for the same namber branches of private study, who reside in the of years in hell!
ON SOME REMAINS OF ANTIQUITY AT HÂNAGAL, IN THE DHARWAD COLLECTORATE, SOUTHERN MARATHA COUNTRY.
BY SIR WALTER ELLIOT, K.C.S.I. In many parts of India we meet with deserted of sculptured stones or broken pottery, which sites presenting indications of former importance local tradition connects with some ancient dyn. in the shape of mounds strewn with fragments asty or family, or with some abandoned line
This letter,--s-is omitted altogether in the original. ing is somewhat doubtful. Dr. Burnell says --South-Indian This letter and the mark of punctuation after
Palæography, p. 87, note 4,-"The grant is, therefore, it, are omitted altogether in the original, through want of
of the royal dues from the village. The village itself (or space at the end of the plate.
the proprietary right to the ground) could not be given
by Hindu law, as it belongs to the oocupanta; all the ring • See note I to the transcription.
could give, is his right to certain shares of the produce, &c. + Charana', -rect, school, branch of the Vedas.
(See the discussion which settle this point in Mima. 1 Tatra Ajfaptih mdlakarabijaka',- but the meansdaltra vi, 7, 8)."

Page #218

178
THE INDIAN ANTIQUARY
(June, 1876.
ves.
of trade, or, failing these, has recourse to my ruins and deserted, the walls and bastions rethological legends or fabulous narratives. main. The interior of this is filled with trees
A knowledge of the existence of such neglect- and brushwood, among which is a temple of ed and now forgotten places may prove useful Virabhadra (No. 14). to the archæologist investigating points of early 1 On the north-west side of the Haļskôtô is history or geography, or if not may serve to the modern village (D), outside of which is a elucidate the habits and condition of the pre- very fine temple of cut stone (E) dedicated to historic population.
Târa késwara, of which a plan and elevaThe following notice refers to such a spot. tion is given in the second Plate. I can give no explanation of its origin, but I Besides the outer defences above mentioned, desire to put it on record, in the hope that it the exterior line of the triple wall is carried on..Jay prove useful and interesting to others. ward, from the point where it turns to the The first of the accompanying plates is a rough west, to a low range of hills, through which & sketch of the Kaşba of Hânagal, in the south- ditch has been cut to the chauki, or shed, near western täluka of the Dharwad Collectorate. " a large tree (No. 23), from which the wall is In the course of several visits during succes.
continued round to the river. sive revenue settlements between 1825 and 1832, But as it appears to have been found that the my eye was attracted by lines of earthwork sur. hill still commanded the place, a further work rounding an old fortified centre, which, though can be traced, though very faintly in some no longer conspicuous for their magnitude, yet parts, to a trench excavated through the hill to exhibited a regularity of plan that showed them the Dargah (No. 24), from which point the to have been the work of design, whilst their rampart is continued till it joins the fourth wall, extent indicated that they were not constructed making in all five lines of defence, exclusive of for a temporary purpose.
the walls of the Halékôté. The main work, or citadel (if it may be so Traces of other mounds are perceptible becalled), is situated on the left bank of the Dhar- yond these, stretching eastward towards the ma river, which flows round its southern and hamlet of Mallegar, but whether connected western faces, and then, turning more to the with the defonces of Hanagal is not apparent. west, falls into the Ward â near Nerigal, The diameter of the Haļêkôtô is between 700 about twelve miles farther down the valley. and 800 yards, and the modern or inner fort
The south-eastern corner rests on a large tank about 350 yards; but the circuit of the whole -the Anikere-after which the single outer area is upwards of four and a half miles. The wall is developed on the eastern face into three lines are obliterated in several places, and can lines of defence, which, sweeping round the only be traced with difficulty, but in others north side, join the works on the river, where it they are well marked.t diverges to the westward.
I was unable to discover any reasonable or The citadel (A, A) is called the Haļêkôte, probable account of the place, either tradition. or old castle, and contains, besides the old town ary or historical. According to old inscriptions, (C), & modern fort (B), of which, though now in which are tolerably numerous, it bore the same
• References to the first plate. A. The Halékota or old Castle. B. The modern Fort. C. The old town, within the walls of the Haļékote. D. The modern village of H&nagal. E. Temple of Tarakeswarades. F. Kantina-dibba, Kuntt's hillock.
G, G, G. A low range of hills extending in & northwesternly direction from the earthworks towards the Sands (S0d) frontier.
1. The sluice of the Anikere.
3, 2, 3. Waste channel, by which the overflow of the tank is discharged into the river.
3,3. Broken watercourses or little nalds. 4. Ruined temple. 5. Temple of Hanuman.
6, 6, 6. Road from the modern village to Gejahalle and other villages across the river.
7. Temple of Nerdyana. 8. Temple of Virdpakahfáwara, Dear a tree.
9,9, 9, 9. Road to Dauleswara, Aldr, and villages to the west.
4បទាំង-ថ្មី
10. Temple of Durg. 11. Temple of Hanoman. 12. Site of rained temple of Kichak-Sjit. 13. Temple built by Gopal Rao Desai. 14. Temple of Virabhadra. 15. LingAyat Matha. 16. North gate of the Fort, and temple of fowars. 17. Bungalow. 18, 18. 18. Road from the village to Suraleswaru. 19. Small temple and a tiled shed over Ramos-liiga. 20, 20, 20. Road to Bomanhalle. 21, 21. Two honds, or small tanks. 23. A chauki near a large tree. 24. Dargah. 25.. Hamlet of Pillankatte and temple of Hanu.
The plan was roughly drawn by one of Major Jervie's native revenue surveyors, on scale of 100 feet to
which the present illustration 1. redaded

Page #219

PLAN OF THE FORTS AND WORKS OF HANAGAL.
Indian Antiquary
Thu
?
2000
017
ANIKERE TANK
Coo
chanpur
W. Grigg photo-Ith.
Scale 1 inch to 1200 feet.

Page #220


Page #221


Page #222

PLAN AND ELEVATION OF THE TEMPLE
OF TÁRAKESWARA DEVA
Indian Antiquary
AT HANAGAL.
2.
Duo DODO RO
D.CO
WOBODNB
LAW
HO
W. Griggs photo-lith.
Scale 1 inch to 36 feet.

Page #223

June, 1876.)
ANTIQUITIES AT HÅNAGAL.
179
name as at present in the 11th and 12th cen. According to South-Indian writers, Virata turies, viz. Panangal, a sub-division of the is one of the seven Konkaņas|which ParaBana vâsi Twelve-thousand," the Hale-Kan. sur â ma peopled when he recovered them from nada P being equivalent to the modern H. By the sea. This accords better with the pretenthe inhabitants it is supposed to have been thesions of Hânagal, but the attempts to build Viratanagara of the Mahabharata, where anything like a probable theory on such slender the Påndava princes resided during their exile | foundations is evidently futile. from Indraprastha, as related in the fourth The position of Hânagal--on the edge of the book of the epic. On the right side of the en. Malnad, or forest region, bordering the Sahyadri closure, near the western wall, is a remarkable mountains, and on the frontier between the conical mound (F) exactly like the Teutonic mote- ancient Châlu ky a and Chêra kingdomshilis (of which many examples remain in Great may have given it some value as a military post Britain and elsewhere), which goes by the name when these two powerful states were in the of Kunti's hillock,' and is said to have been ascendant. But the absence of compactness and formed of the husks of the grain ground by her solidity in the character of the defences is unfor her sons, the three elder Påndava princes, favourable to such a hypothesis. After these during their twelve years' residence in the city. the Y Â da vas of Devagiri (now Danla.
Thinking this might have been formed from tå bad) and Dwarasa mudra, in Maisur, the débris of a ruined building, I ran a trench became the ruling powers in the 12th and 13th nearly into the centre at the base, and also dug centuries, and the latter established their authordown a few feet from the top, but it appeared ity in the districts north of the Tung abhato consist entirely of earth heaped up. I
dra, of which they have left lasting monuIn connection with the same local tradition, ments in the neighbouring tâluka of Koda. I the small ruined temple (No. 12) seems to have In the inscriptions Hanagal is described terbeen dedicated to Bhima Pandava as ritorially as a subdivision of "the Bana vâsi Kichak-ajit.
Twelve-thousand." Bana vas i was the seat of The position of the city of Virâta has not the chiefs of the Kâd amb a family, but these been satisfactorily ascertained. Professor Wil- were nothing more than feudatories during the son (8. v.) says it was "one of the midland eight or nine centuries of Châlukya supremacy. divisions of India, probably Berar." General Tradition, however, states them to have exerCunningham identifies it with Bairât, a place cised sovereign power before they were reduced in the North-West Provinces between Jaya pûr to subjection under Kalyan. The town is situand Alwar, on an afiloent of the B â n-ganga. ated higher up the valley, about twenty or He states it to have been the capital of the thirty miles south-west of Hanagal, on an ancient kingdom of Matsya, which, however, affluent of the Wardâ, and is encompassed by Wilson (s. v.) places far to the south-east- lofty grass-grown walls. It contains some fine about Dinajpur and Rangpur. From temples and other remains, which I had not the General's description it must have been a time to examine on a very hasty visit, during place of importance, and some of its ruins which, however, I was fortunate enough to pick are associated with the name of Bhima.s up some fine old coins. But every place in India to which no other It was known to the Greeks, and is mentioned origin can be assigned is attributed to the Pân- by Ptolemy in the 2nd century as Bavaaúra, davas; and Bairat, being only a hundred miles Bavaaga, "in the middle of the Pirates' counsouth-west of Dihli, is somewhat near to try" (VII. 1, 174). To whomsoever pertaining, have afforded a safe refuge to the exiled family. therefore, it muy be safely inferred that it had
1 I do not recollect to have met with similar tumuli in India, except where serving for sepulchral purposes, like those on the Nilagiri Hills described in the Transac- tions of the Internasional Prehistoric Congress for 1868 (p. 250, fig. 10).
Archæol. Rep. (1862-5), vol. II. p. 244; Ancient Geog. of India, p. 887.
These were Kirata, Viráta, Maheratta, Konkana, Hsiga, Tolava, and Kerala.
In three or four villages of that tAluka, the names of
which I forget, but I think Ratta balle is one, there are temples with groups of statuary on the roof, in front of the gopura, representing Hoysala Bellala, the founder of the dynasty, in the act of slaying the tiger from which he derived his name. The figure of the hero is generally bold and spirited, but the tiger is in the form of the mytho. logical sardula. I do not recollect to have seen detached groups of statuary in action in other parts of India.
Madras Journal of Literature and Science, vol. XIX. 0. S. (or III. N. S.) plato VIII. fig. 28, 29.

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180
DIAN ANTIQUARY
(JUNE, 1876.
risen to eminence before the Christian era. Failing to discover the relations of Hâna gal with any of these powers, or to conjecture what probable circumstances could have led to the construction of such extensive yet rude works, I am inclined to hazard the conjecture that they indicate the location of a prehistoric pastoral tribe, rich in flocks and herds, who were tempted by ready access to the abundant pas. turage of the open country during the monsoon and cold weather, and by the close vicinity of the shelter and grazing-ground of the forest during the hot season, to make it their principal station, while a large enclosed area would be required for the protection of the cattle, as well as the herdsmen and their families in times of danger.
Plate II. is a ground-plan and architectural elevation of the temple of Târakê svarat
one of the finest Siválayas I have seen, drawn by Vinayaka Rândêsava, the Assistant Revenue Surveyor. If I recollect right, a photograph of it is given in the collection of Drs. Pigou and Neill and Colonel Biggs, published at Bombay, but by no means doing justice to it. It has much the character of the temples in the Fort of Belgaum figured by Mr. Burgess in his first Archeological Report, but is finer than any of them. The roof of the central chamber is in the form of a lotus,& and round the walls of the interior of the same compartment are figures of the guardians of the eight quarters, in bold relief. Two or three remarkable virgals, or monumental battle-stones, rest against the outer wall, near the south entrance. They are very large and containing many figures. One of them represents the storming of a fortified place.
TWO INSCRIPTIONS FROM JHÂLRÂPATHAN
BY G. BÜHLER. The transcripts of the subjoined two inscrip- Virodhi," nor any of the other touching sentitions have been made according to photozinco- ments and facts given by Tod. If it were worth graphs prepared by the Editor.* .
the while, it would not be difficult to show how Colonel Todt professes to give an analysis some of the errors committed by Tod's Pandit of the first. But his Pandits have served him arose, on which Tod himself further improved. in this instance as badly as usual. The date, The inscription No. I., though on the whole as well as the names of the king, of the donor, well preserved, is in many respects unsatisof the poet, and of the stone-mason, have been factory. We obtain the name of a king about given incorrectly. The former is, according to whom I, at least, can ascertain nothing, and his Tod, 748, while the inscription reads sateshu date, which latter offers difficulties on account of saptasu shatchatvárinsadadhikesh, 746. The the want of an indication of the era. Samvat 746 name of the chief of kings' Tod's Pandit read may, as Tod concluded, have to be referred to Durgangal, while it is plainly Durgagana in the Vikrama era of 56-7 B.C., and correspond to No. I., and Durgageņa in No. II., the latter 689-90 A.D. But there is no reason to prevent being, no doubt, a mistake. The name of the | any one from referring the date to the Saka or donor is not Kayak (Kyuk), son of Talyak, but Gupta eras. Again, the rank of the person who Voppa k a, brother of Deva. The poet who built the temple is not clearly stated. I don't composed the inscription was not Gupta, grand- think that he really was the keeper of a gamson of Bhat Ganesvar, lord of the lords of verso bling-house for rich kings. It seems to me much of Mundal, and son of Haragupta, but simply more likely that he was a great court-officer or Bhatta Sarvagupta. Theengraver was not general who played an important part in the Olak, but probably called Vamana. The in- political games of the Thâkurs or feudatories scription, finally, contains nothing about "the of Durgagana. But what his office precisePandu Arjun, and his encounter with the demon ly was must for the present remain doubtful.
+ Tara kesy&ra, lit. the lord of T&raks, the afura or demon destroyed by Kartikeye, the son of Siva, hence called Tårs kajit.
I References to the second plate.- Plan of the temple of Tarakeswara Deva at Hatagal. A. The ground. plan. B. Elevation, on a scale of one inch to twelve feet.
Like that figured in the same Report Plate VI.
These sincographs were prepared from photographs forwarded to the Editor by Capt. W. Muir of Deoll, and had been taken for him by a local photographer, who whitewashed the stone and blackened the letters; and it is just possible a careful examination of the original by a competent Scholar might lead to the addition of a few more letters or words, not quite obliterated, at least in the second. Both inscriptions are on one slab-on opposite sides of it.-ED.
† Annals of Rajasthan (Madru ed.), vol. II. p. 679.
scords, not quite abone slabon Opponico. II. p. 672.

Page #225

INSCRIPTION FROM JHÂLRÂPÂTTAN No. I
གཨག་བཱནཾཅན་ཚཎཱ ཙནམ་ཙཝ, ། ༼༤ ཨཤ་བོ་ཕལཕགཡགྱི་འཚུ་ཝཚཔཧཱཡཱ་ནུན་ཙd. $ཡཉེབསཙྩཙཨཨཡཏུསབ་པཉིནབལིུ wཆོག མགེ བྱཡཾཝཉཝཾ ཀཱགན, ཞུ'བྷཱཏྟཾསླབ་པ༑ བཝཾ་གའི་འབྱོན་ཡཙྪནྟཙཱ་ཝར་ཤུ་ཉྩ9 ཞུངཧ''། ཙི་པྲཔཱ༦ འམ་འཔས་ ནཱ ལཾ ཨ ཙཱཉྩ་ཨེ་ཨ༔ བོ བ བཝམཝཊི ཙེ་ཤཱན vcd4
r.at ཡས༔ ཝ༥ལཝསུ་
ཝ་ཤུ་ཀེ ས ་ ཤེ ཟླ་བགཝ དྷ ན 《མསྶ བar
ཝཱརིག – ཙུ ༡༦ ༣ ལམ་དང་ ལཱཚུལ་ གt;ལག》 པ་༦ པ་ ཅུ ཡཾ བ བ བ མ མནཾཔ་ཙ་ སེ་ས*
རྒྱུ ་ ་ བ བག་སུད་པས མསྶ ''ཡཾ ཙ མག དུས་ ཀ ༣ ཙཝཱ་པཱལཨེ་ཙྩ ༣༤༠ པཱལཾ པ ས ས སྒྲ།
ལུལ༥༩༣ཨཔཆཔཧ 8y? ཕཚུལ་ལཾ། མ་མ་ ༡༦༧༥ཝཱལ ༡༦༩ལ་བཝི ( 4 ཙྩལ་པའ པཎྞཾ བ པ་ ཡོར བ པ ས པཱསཱཙྪཱ
ནས་གཏིང་
་་་་་
....
....
བའི་

Page #226

INSCRIPTION FROM JHÂLRÂPÂTTAN
No. II.
ཐོག་ས་
ཐོབ་
ཐོབ་སུན་དུ་གྲྭ་པ་རྣམ་པའི་ཝི་སིལ་བཞུཝི ན་
པས་ sáng sau 4 nganes 13:
ཝིཏིnfམ་པ་ཨeveཙེ་ཨཱཁཚ:མན་གབ་རྒྱན་བཙན ཚ - ན པ ཤུལོའུ ་ ་ ༣་༩༠:༠༠ ཙ%ཞིroy ༠༠༠ པཎནཞིན་ཀྱི # ༥ལwriཚད? ན༩:#tv: 678f8%དམ• ་་ཕtg ནོ4:ལང་མ་ཅནསླས(༩:wམསཱཎ@་བཙུནཙིགཔུd
པྤཝིན་ བ 84 81:སཱུཏྟཱཉྩཙ; ༠༠༡འམཱཋམ་ལ་་

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JUNE, 1876.]
TWO INSCRIPTIONS FROM JHALRÅPÅTHAN.
181
The most interesting point about the inserip- | दग्धोप्येष विशेषविग्रहरूचिजात x कथं यन्मथः।। [५] 1 tion is the character of the letters. On the भासीत्कृतज्ञस्थिरवागनायासितवान्धवः। whole they show the Gupta type. But the
देवनामान्ययायेषु चित्तस्यादृष्टविक्रयः ।। [६] || mason has mostly taken out the kanas, i.e. the
तस्यावरजः प्रवृद्धकोशक्षिविपद्यूतसभा-तिर्वदान्यः । vertical strokes for the long d, and placed them
विदुषामपि वोप्पकाभिधानः स्वगुणेः प्रीतिमुपादधात्यजिव्हः|| [] above the letters after which they are to be
तेनेदंमकार चन्द्रमौलेभवनं जन्ममृतिग्रहाणहेतोः । read, converting each, in compliment to Siva, into a diminutive trident. The medial i is also
प्रसमीक्ष्य जरावियोगदुःखपतति देहभृतामनुप्रसक्ताम् ।।[८]||| highly ornamented. The form of the jihvámú
धर्म एव सखाव्यभिचारी रक्ष कृतिनस्खलितेषु । liya which occurs in lines 6 and 7 also deserves
प्रायणेप्यनुगति विदधाति प्रर्य यन्ति सुखहदः किमुतार्धा।। [९] attention, we it consists simply of a loop above
काले प्रकाममकरन्दसमीतिमत्तthe ka, and exactly resembles the sign still used नान्तद्विरेफकुलकेलिदिरावरम्ये । in the Kasmirian Sârada alphabet.
हृष्टान्यपुष्टमधुरातिकलप्रलापे ____The inscription No. II. is, unfortunately, in शम्भोनिविष्टमिदमल्पपक्ष्म धाम | [१०] too bad a condition to be translated or to be संवत्सरशतेषु सप्तसु षट्चत्वारिंशदधिकेषु [] read entirely.
प्रणहितसायतनमिदं समग्रलोकेश्वरोधिपते ॥२१] Transliteration of No. 1.
रम्यैर्जुनप्रतीतैरानुगतै रकडूशेशशब्दै [:।] ओं नमः शिवाय It
रचितेयमनभिमानात्प्रशस्तिरपि भदृश_गुप्तेन ॥ [१२॥] रोषकोधप्रवृद्धवलदनलशिखाकतदिकुकुवालं
अच्युतस्य सुतेनेव सुत्रधारेन धीमता। तेजोभिर्वादशार्कप्रति ..................राविराथु। उत्की--मणेनेह पूर्वविज्ञानशालिना [१३] ब्रह्मेन्द्रोपेन्द्ररुद्रः प्रलयभयभृतेरीक्षितं भ्रान्तदृग्भिलाटं वः पुनातु स्मरतनुदहन लोचन विश्वमूर्तेः॥ [I]
Translation. सन्ध्या वासरकामिनी नृपथगा पत्नी तथाम्भोनिधे
Om! Adoration to siva. स्तत्सतो न विभेष्यपादपि कर्य निईग्धकाम बतिन्।
1. May that (third eye in the forehead of the इत्यं वाक्यपरंपराविगर्हणेनोक्तो भवान्या भयो
multiform (Siva) purify you, the flame of whose भूयाद्बत्कचतुष्टयेन विहसन्नुवैश्चिरं वः श्रिये ।। [२] blazing fire, when increased by anger and fury, श्रीदुर्गगणे नरेन्द्र मुख्य सति संपादितलोकपालवृत्ते।'
fills the universe, which in splendour resembles अबदातगुणोपमानहेती सर्वाश्चर्यकलावि[प]श्चितीह [||३||]
the twelve suns ....... which Brahma,
Indra, Upendra, and Rudra, filled with the fear यस्मिन्प्रजाः प्रमुदिता विगतोपसर्गाः
of a universal destruction, eye with amazed वैxकर्मभिावदधति स्थितिमुरेशे।
looks, and which consumed the body of Cupid.S सत्ववबोधविमलीकृतचेतसश्च
2. “Sandhya is the wife of the Sun, Gangi विप्राः पदं विविदिषन्ति परं स्मरारेः॥ [४] ||
is the spouse of the Ocean ; ascetic, consumer यः सर्वावनिपालविस्मयकरः सत्वप्रवृत्युवल
of Cupid, art thou, though thoucleavest to them, ज्वालादग्धतमाक्षतारितिमिरः प्राज्यप्रचेष्टोजसा।
not afraid of sin ?" Thus chided Bhavani in शंकामन्धकविद्विषध कुरुते तुल्याकृवित्वादही
successive sentences. May Bhava, who (there
• In this respect, as well as in the form of the letters, the inscription resembles the seal of Sarvavarmå published in Jour. R.As.8oc. vol. III.p.377.
+v. 1, read with No. II शिखाकान्त. End of line 1, before राविराशु' rend दहनं; end of line 9-लोचनंवि the first letter of line s doubtful. v. 2, rend त्रिपथगा. End of lines-कामन', end of lines-श्रियैः V.3,°ला in कला very indistinet, प° in विपश्चितीह gone. Both restored according to No. II; end of line 5 before rate. v. 4, end of line 6-सत्वव;-Tead सत्त्वाव'.
v.b, read 'स्युज्ज्वल प्रचेष्टोजसाः कातिवादम- न्मथः 'क्षin'तमाक्षतारि doubtkul. End of lino7-विस्म'; and of line 8- विद्वि. V.6, perhape अत्यपायेषु and read विक्रियः; end of line 9-आसी. V. 7, read 'सभापतिर्व',
त्यजिमः, end of line 10-तस्यावर'; and line 11-स्वगुणैः. v. 8, read तेनेदमकारि end of line 12-प्रस. V. 9, per. hapa रक्षणापि कृतिनः; rend प्रेत्य यन्ति; सुहृद : तार्थाः End of line 13-रक्ष. V.10, का in प्रकाम and ल in
रातिकलप indistinct. Perhape मल्पकपक्ष्म to be read, as an additional syllable is required. End of line 14-15 प्र; and of line 16-दृष्टान्यपुष्ट. V. 11, read संवत् शतेषु as required by the metre; प्रणिहितमा लोकेश्वराधिपते:, end of line 18-घटत्वा '. V. 12, end of line 17-प्रतीते. V. 13, end of line 18-अच्युतस्य सुते in सुतेने° very indistinet; perhapa सुतेनैव to be read. Read सूत्रधारेण वामनेनेह.
9 Metre sragdhard. Twelve suns shine in terrible brilliancy at the end of a kalpa. Upendra and Rudra are avatdras of Vishnu and Siva.

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upon)loudly laughed with his four mouths, long 10. In the season which is delightful on acgive you prosperity !
count of the noise made in their sports by 3. When Durgagaṇa was chief of kings, roaming bees drunk with copious streams of who performed the deeds of a Protector of the honey, in which sweet and loud resound the world, who caused (all) brilliant virtues to be voices of rejoicing Koils, this dwelling of Samcompared with himself), who was skilled in the bhu.... was consecrated. perfortnance of all kinds of deeds exciting 11. In Samvat 746 this house of the king wonder in this world) T,
of the rulers of the Universe was erected. 4. During whose reign his subjects, in con 12. Bhatta Sarva gupta composed this sequence of the merit of) their actions, lived laudatory inscription, without any arrogance, in joyful and free from misfortunes, while the sweet and easy terms understood by the people Brahmans, whose minds were purified by the and pregnant with meaning. I knowledge of Truth, strove for the highest abode 13. V âmana, the son of Achyuta, the of the foe of Cupid,*
clever mason who was abie to understand the 5. Who astonished all rulers of the earth, original, has incised it in the stone). S who, strongly and swiftly acting, utterly destroyed the dark cloud of his unhurt foes by the
Transcript of No. II. brilliant flame of his bravery, who caused (Siva)
......: UTEEMGEBUNATAT the foe of Andhaka, to doubt on account of his
a t II TCE YATATE resemblance (to Cupid and to ask), "How is it .........-1that Cupid has recovered brilliant beauty, though ... mert aratteri he was consumed by the fire (of my eye)?”+
...... T: HATCH: TITLEH. 6. Then lived a grateful, truthful man call.
agad ............? ed Deva, who did not oppress his kindred,
......
- and who did not lose his presence of mind even
स्तत्सते न विभेष्यगाधपि कंथे निर्द in great misfortunes. I
ग्धकाम वतिन् इत्थं वाक्यपरंपराविग7. His younger brother was called V opp &ka, a bank-holder during the gaming-parties of
............3 rich kings, who, being a liberal man and upright,
...... - Acherers a: II gladdened even the learned by his good qualities.
श्रीदुर्गगेणे नरेन्द्र मुख्य सति संपादित8. He, seeing that a chain of sufferings, pro- le.........8 duced by old age and separation, clings to embo- वश्चर्यकलाविपश्चितीह |॥ यस्मि प्रजाः died beings, built this temple of the god who प्रमुषिताः विगतोपपग्गाः सेx कर्मभि wears the moon on his crest, in order to avoid faufa ftara............ (future) births and deaths.
......... para o MIO 9. Spiritual merit alone is a constant friend,
...... at ay: 997 proteols the steps of the pious, and follows them even in death. After men die, friends and-how
FEEG... - much more!-their possessions leave them. I ............ fafce Metre sardalavikridita. Sandhya is the goddess of
brahmanans, the recognition of the unity of the inmorning, midday, and evening. In Saiva mythology he
dividual and universal souls. jealousy of Parvati against this rival and against Ganga, 7 Metre sârdalavikriditu. who comes out from the braided locks of Siva, plays a great I Metre anushtubh. róle, and it is a favourite subject with the poets.
9 Metre gftyarya. Vákyaparamparavigarlmena is against the metre, and
I Metre aupachhandasiki. To avoid births and deaths, it is not impossible that the true reading is vigahanens,
i.e. to obtain mukti, or final salvation. though under this supposition two letters would have to be changed. The sense remains the same.
Metre gityaryi. Protects the steps of the pious'
might also be rendered, 'protects the pious (kritinak) when [ Metre ampachchhindasiki. Sampaditalokapalavritte
they fail, or fall into danger or sin. means both who acted as protector of the world' aud 'who imitated the behaviour of the Lokapalas,' the eight guardian
* Metre vreuntatilka. The season meant is, of course, deities of the points of the horizon. Avadatagunopamana
spring. If alpakapakshnu is the correct restoration, it hetat-lit. who was the cause of the comparing of brilliant
may mean to which small wings are attached. qualities' means that his excellence caused him to be
Metre pagiti. spoken of in the hyperbole called pratipdlankára, e.g. that I Metre gfti or udgitha. thelion wanid to be possessed of courage similar to his, or Motre anushtubh. Parvavijnanesaliña,'ht. "who the moon to posa083 a brilliancy similar to that of his fame. is able to completely understand the preceding,' apparently
* Metre vasantatilaka. Sattvavabodha means, of course, indicates that the mason was a person versed in Sanskrit.
der this suppo the true regainst the metre

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A LINGAYTA LEGEND.
183
...ETICE: TO: Tefal sian R444..........
.....(......... Tratare ......
......... HATI Il TT TTG: .........5 arca GT ..................... 10
........ THIf I urf 47: HIJ8I4 dt ...... ......... ET ............
...16
.......
..............??
THE WASHERMAN VİRASENA: A LINGÂYTA LEGEND.
BY THE REV. F. KITTEL, MERKARA. The following legend is taken from the Vira | There is a story which concerns thy question, má hesvara Tantra, which belongs to the Vira- forms the basis for the service (sevd) I of the gama, i.e. the Agama of the Lingaytas munis, and pleases the whole world. I shall or Linga vantas. The Tantra is composed tell it. Listen! in Sanskrit verse. Our copy of it is ac- In Aryâ varta on the hill) Svarnacompanied with a Kannada (Canarese) com-khanda there shone the town Ratnamalainentary by Kåsikânda Channavîra of pura. In that town lived Virasena, a Kuntik å pura, which, judging by its lan- gan adhyaksha, ll who had overcome the guage, may have been executed in the 15th or objects (of the world).
obiects of the world).
He was a prâņa
He was 16th century A.D. Regarding the age of the lingin, his body consisted of the praTantra I can only say that it has been written så da s,** he was performing a clean & châr att after the time of Basa va of Kalyana,* the was doing (good) works, was an añga It of founder of the Liñgavanta sect, which is called Rudrabhadra, $$ and bore all the characalso the sect of the Vira saivas or Vira- teristics. II. He was full of glory, TT possessed må besvaras. The legend adduced forms the much riches, had conquered the three worlds, 33rd Patala (chapter), and immediately follows was a guru, * used to put on rudrâ kthe Panchakshari mantra varnana. Among shas, protected the true law, and bedaubother things it will be seen from it in connection ed himself with ashes. He honoured the with its commentary that Lingavanta nomen- shatsthala brahminst knew the meanclature is rather peculiar. It is further to be ing of the six circles (chakra), I was able remarked that the whole work bears the form to overcome the speeches of antagonists, and of an instruction given by Siva to Pârvatî. had worthy members (of the body). He had The Washerman Vfrasena.
attained emancipation (moksha), his body con(Gauri says :) God of the gods, lord of sisted of the fundamental science, & he had the world, thou who givest thy bhaktas the performed all the vows that become them who desired fruits, what is the fruit of the service desire emancipation, and scrutinized the cere(sevd) of the Vira saivast who use the monial works of them who were engaged in mantra (just described by you)? Tell me all that, the sixty-three silas. He had got rid of O Sambhu, pure one who exceedest the Vedas ! the wrong notions regarding the fetters of the
(Siva says :) Dear wife with beautiful brows! mâyâ life and lust, knew the mantra, was
* Mr. Fleet, the publisher of the texts of so many interesting inscriptions of the North Kannada country, would oblige the writer, and certainly many others also, if he would be kind enough to edit, in this journal, all the Slanas in his possession that have any reference to this Basava, who revolutionized a large portion of India. The Channu Basava Purana (of 1587 A.D.) makes him die 785 A.D.a circumstance that militates, for instance, against what has been stated by Sir Walter Elliot (Madras Journal of Literature and Science, No. 18, January, 1838). + Commentary: Liig & vantas. I C.: kåya ka, a favourite Lingayta term.
$ 0.: who was the grandfather of M & cha. This Mácha, also a ma div&la, i.e. rajaka, washerman, is one of the old gana (host) to which Basava, Channa Basaya, and others belong. See Sabdamani Totadeva's Asarikhyata gana, v. 84.
Agana-overseer. 0.: kivabhakta. TC.: a porson to whom the linga had been tiod at his very birth.
** C.: the eleven prasadas are-áuddha, siddha, prasiddha, bhakta, samaya, višishta, vikirna, gbråta, pita, bhfita, and Gyata.
++ C.: he attended to the k&ya ka connected with clean clothes (mali). 11 C.: avatara.
55 C.: Virabhadra, who was born of the sparks of the eye in Siva's forehead. U 0.: he had the 32 purusha lakshanas. ST C.: in his body, * C.: he was an elder amongst the Virasaivas.
4 The shatsthalal rahma comprises the six forms of Siva called sad yojata, våmadeva, a ghora, tatpurusha, is an a, and gop ya.
I C.: the six ad h&ra chakras. $ 0.: i.e. om namaḥ śivå ya.
C.: niyama. TO.: the manu called om namah sivaya.

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intelligent, and had overcome the eight seif- conceits (garva). He was the spirit himself (átmavant), ** had a perfect knowledge of the essence (sára),tt and despised all the sciences. 11
Goddess! He had taken upon himself the vow only and solely to wash the trowsers, sashos, coats, jackets, turbans, mattresses, covers, clothes of females, bodices and other clothes of the bhaktas, $$ Bhůrudras, II| munindras, 1 amala brahmachârins, MAheśvaras, + prasadins, pråņaliñgins, & saraņas, I and aikyas, T (to be short) of all those who attended to the vari- ous (soiva) ordinances. Be it in Svarga, Sat. yaloka, or on earth, the excellent cleverness in cloth-washing** of Virasen att of the pra såda brahmacharin, It of the stern one,SS was the wonder of the worlds. My dear! The washermen (rajaka)|||| in Svarga, Satyaloka, and on earth desired to see him daily delivering the clean clothes of the Prainathendras, 1 Virak tas, * and Mahâtmans. Venerable one! in continually washing the various garments of the gurus I in the town he was serving The Gananayakas | perpetually used to stay in the house of stern Vîrasena, as they were anxious to see his service. All the gañadhipas T on my mountain ** heard of the stern one's faithfulness in his vow of clothes-washing, and rejoiced. Gauri! I also, together with thee, was always in his house, and longed continually to see the performance of the) vow which was worthy of the vratins, tt and rest-
ed upon the thought of overcoming the world (Lokajaya), 41 (to see the virtuous vow (filavrata) $8 of the Mahatman, which (vow) was world-pure, presenting all riches, and glorious.
Thou with the handsome face! When the people and the rulers of the people heard that he did not desire anything mean (pråkritanirmoha), II but washed the clothes of the Viraśaivas, Garns, and Yogins, † they said: “Virasena, at once abandon the talk about refusing to wash the garments of the world, I and wash our garments too!" When Virasena heard the words of these persons of mean bodies (praksitadehin), & he, who alone was honoured by the world, was silent for & moment, and then said to the people and the heads of the people : "I am one who is occupied in Virasaiva works,** am honoured by the world, it and have a vow.It How do you dare to ruin my virtuous work among these people $$?" As soon as the people and the princes of the people|||| heard that, they became blind from pride, full of delusion, tormented with immense selfishness, and subject to sinful nature and great wrath. (But, thou with the handsome foce, what shall I say regarding the ruin of those rulers of the earth who in the world try to ruin the vows of the good ? What did the yogin care for the bad language and the power of them who were seized by the darkness of pride ?
** C.: jfva-svarpin. ++ C.: he knew the sankalpas ard vikalpas. it C.: sabda, tarka, ved&nta, mimimaa, slökhya, yoga. 65 C.: the bhaktasthalas, i.e. simply bhaktas.
C.: Årådhyag. TT C.: Atitis. This is probably a Tadbhava of atithin, a person wandering about, jangama.
0.: viraktas and ghana lingas. + 0.: mahes varasthalas. I C.: prag & dasthalas. $ 0.: pranali i gasthalas. 1 People that have taken refuge with Siva, dependents. C.: saranasthala s.
TC.: aikyasthalas. Here is seen the peculiar use that the Lio'llytas make of the term sthala; in these cases it is simply expletive. As one list of their six sthalas (in this case the word is neuter) we have here-bhakta sthala, mlhesvara sth., prasada sth., prAnaliñiga sth., sarana sth., and aikya sth.
** C.: kaya ka. HC.: of the madiv&ļa (washerman) who was an svatars of Virabhadra.
tt C.: person who has the firm belief that the ten tirthas and the eleven seshas are Siva.
SS C.: who was stern on account of the lifiga-box (tai) being tied to his neck, on account of the dangling ends of the ash of the short breeches round his loins, on account of the bundle of washed clothes on his back, on account of the drawn sword in his right hand, and on account of the bell in his left.
I O.: the madivlss who have been born of thy rajas, Gauri.
IT C.: bhaktas. The pramath&s, with the LingAytas, form a number of primitive divine beings around Siva, and their gana is different from the gans of the Rudra . C.: nirdbharins. + 0.: mahants. I C.: bha ktamsheśvaras. $ 0.: in the mathes and gehas of the town.
C.: Lifiga vantag. I C.: pramathan & yaksa. **0.: Bajatagiri. it .: Linga vantas of a kayaks.
11 C.: of overcoming the bhavins (bhavis, i.e., people subject to transmigration, worldlinge, non-Linglytas).
$$ C.: k&yaka.
NO C.: that he did not desire to wash the clothes of the bhaving.
TI O.: Liñigavantas. * C.: Årådhyas. + 0.: of the vira kt&s, atitis, and ghanalings. I C.: of the bhavina.
C.: of these people who had bhavitva tange. I C.: by the Liñigavantas. TC.: who were all bhavis. de 0.: i.e., & Liigavanta. tt O.: am & well-known man among the Liñgarantas.
11 C.: the stls of the kåyaka connected with clean clothes.
&$ .: the Liñgavantas of Ratnamálapura. DI C.: who were bhavis. TTC.:ling & fig&sangin.

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A LINGAYTA LEGEND.
185
The princes of the earth, thinking of their power and being fall of wrath, wanted to fetter the bivayogin* washerman with a rope, and to bringin forcibly the pare gaņas (vimalún ganán)t that were in his house, and the clothes, all the princes of the earth, in delusion as to their own glory, overlooking the power of Virasena yogin, and becoming angry precipitately and without cause. Thou with the handsome face! Vratins in connection with Sambhu (sambhaván certainly ruin the riches, the army and the great power of the princes of the earth who are blind from anger and ungrateful. The enmity which the wicked princes of the earth had against him concerned me too. Because the yogindra of washingil had mastered the mantra (om namaḥ śivaya) of gurus, f he could not listen to the bad advice of the princes of the earth. Everywhere listen to the valid order also of that gañadhyaksha! **
Hill-born one! The mercenaries of the princes and the followers of the princes; like sparks of fire, fell on Virasena. All the princes, tt with their sharp weapons, overlooking his pure and brilliant glory that consisted in his having mastered the mantra, came to attack him with bows and arrows, accompanied with troops of elephants, many horses and chariots. When the gañan a ya ka saw, the moving of the leaders and soldiers, he spoke jokingly: "A moving of what people is this like a vimâna of the earth ?"1 The glorious Virasena, the gandhipa, $$ all at once took a resolution, made a whip of a washed cloth, and beat the ground with it. They did not pay any attention to the lashes of the whip, which were given by the strong fist of the gañadhyaksha and were well known and the seat of heroism, but led on the furious elephants, the bodies of which were like mountains, and which ran driven by the hands and feet of the riders. The ganesvara|||| thoughtfully looked at the elephants, putting his feet in position and bearing the pure
linga on his body. He became full of the wrath of the world-destroying Bhairava, 11 quickly struck them with his fists, and put to flight the hundred thousands of elephants. Maheśvari! The mountain-like elephants fell to the ground by his blows as if by Jambhari (Indra). He pounded with his feet the troop of swooned elephants as if it had been a mass of clouds. Gauri! The intelligent and glorious Virasena without delay pulled out two elephant. tasks, and beat down with them the swift horses. They fell to the ground with their heads cut off. When they saw the horses all fallen, the chiefs of the people and the footsoldiers moved their feet, and covered him, O Hill-born one, as dark clouds cover the sun, with swords, mallets, lances, sharp spears, darte, clubs, discuses, and hatchets. But he lashed the powerful warriors with his whip. Pârvati! When the god-honoured 'man saw how the warlike, proud in their Capid-resembling lustre, low-minded warriors tumbled from their seats on the necks of the elephants, he beat them furiously as the storm beats the clouds. The fall-armod warriors with bows, arrows, and many bodges of honour, seeing the crowned, shining,t lordly (vibhu), wind-swift liñgå5gasangin who was boxing with a fist like a thander-bolt, lost their courage and fled, sive! Then the warriors on the huge chariots, who were expert in the use of all earthly weapons for cutting and thrusting, and were filled with the intoxication that arises when stepping on the battle-field,.covered the washerman as darkness at night covers the moon, him, the gañadhyaksha, who was whooping, dispersing the army, and faithfully keeping his vow, Gauri! O thou with the handsome face! they let a rain of arrows and other weapons fall on him.
This washerman of the saranya s, || the agent of the pure Brahman (vimalabrahma sádhakah), Vira," the washerman of the Bhurudras,tt beat the army with the points of his
• C.: Liñgatinta. C.: Liñgavantas and Jañgamas. 1 C.: which they had laid down there. $0.: Sirasarana s. LC.: the ayya (master) of the madivas (washermen). TO.: bhattarakaa.
* 0.: the avatára of Virabhadra. tt C.: that had come from the 56 countries to do hom. age (to the ruler of Ratnamkl&pura).
11 0.: like frameworks or biers (mdda) for the corpses of the town.
55.C.: the master of them who had the Ayaks of washing clothes.
C.: Virasena. TT C.: prala ya Rudra. # C.: who hail a crown of rudrakshas. + C.: who had a kavacha of rudrakshas. 1 C.: who was an avatars of Virabhadra. $ 0.: Lifig a vanta. 11 C.: Siva bhaktas. TO.: nirarjana jañgama dheti. # C.: the avatára of Virabhadra.
tt C. Lingavantas. Compare " bhasuras" u s title of the Brahman

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hands as if he were beating clothes, he Vîrase- dhipa & Virasena heard these words of the na it who was a lion to the elephant-like furious warriors and the assembled princes, he answered enemies, a lord of the gods, whose body was with the following words, which pleased all the purified on account of the cloth-washing, who good :-"I am under a vow. Without inquirlonged to conquer the world-births, $S was ing into my vow, from groundless wrath, you firm (sanátana), |||| consisted of essence (sára- | princes of the earth |||| oppose me to the ruin of bháta), I was completing all virtuous acts, was all.” To be sure he did not care for the inimifaithful to his vow, possessed great power, had cal behaviour of the kings with their elephants, the shad bainda va kriyá s, * was the horses, chariots and soldiers, for their inimical full-moon for the sea of the bhaktas," whose bebaviour on account of the vows of men members were strewn over w.ch ashes, to the under a vow and of mabâtmans," who may feet of whom Brahma and Vishņu used to make be compared to the wick of the lamps of knowobeisance, who was a Virà paksha, I incom- ledge. Daughter of the hill-king, devotedly prehensible and above the sciences, had mastered look at the pair of feet that destroys (even) all the Tantras, $ was consecrated through the victors and bears pure and worthy sandals of everlasting mantra (or mantras), had burned wood, (at the pair of feet) of themt who offer Cupid's weapons, used to say over his beads their bodies, of the glorious (prabhava), of (akshamálájapopetah),|| shone by the greatness the vratinswho belong to the very exof the mantra, possessed a body in which the cellent Virasai vas! I shall come with nine bhaktis had taken refuge (navabhaktisara- thee. nyángah), whose form was a new spectacle, who When the rulers of the earth heard the words had the lustre of a crown of honour, wore his of Virasena, who had made the vow of wash. sash after the fashion of a boxer, had rid himself ing the various garments of them whose mind of the eight kinds of pride, and possessed bow was rooted in the sensible works (viveka)** of and arrows in his hands. Gauri ! when the men, which the first one is the pind att and the last enraged at the frustration of their desire, saw one the sû nya, 11 (of them) who desired to overthe calm garu who stood above the guņas, they come the world by means of the beauty of their said to the ganadhipa : 1 "Hollo, washerman of self-lustre, $$ of the great,|||| of the guņins the Bhůrudrae !** Thou standest on the head of and of the best of the gurus, o Gauri, they the worthy people !tt Thou bearest a sarapyaka blazing up like streams of ghee which fall on janma that is highly praised by the world! flaming tongues of fire, with their bows, arrows, The furious eleph: ats, warriors on chariots, shields and swords, began to beat the ganahorses and foot-soldiers that appear in the front, dhipat with their fists and hands. As soon we shall cause to disappear (lina)11 in thy body as the chief of the washerment observed that, within a moment, certainly !" When the gana- he began joyfully to fight as if Kamahara's son
11 C.: Viragona, the father of Kalideva (i.e. # C.: (Allama) Prabhu, Siddharama (both of whom hero-king). This Kalideva, like the above-mentioned are cotemporaries of Basava) and other jangama. Macha, belongs to the old gana-list at the head of which t C. : the M&heśvaras. Basa va of Kalyana stands. Sabdamani Totadeva's list,
i C.: Their bodies, minds, and riches, on account of verse 59. 8$ C.: the bha vins.
Schira. U C. had sthira buddhi.
$ 0.: the viraktas, áradhyas, atitis, and ghanalingsa.
i o.: the bhaktas, mahesvaras, prasidins, prinalitigine, TI C.: possessed the samedrapanchamahâbhůtas.
saražus, and aikyas (i.e. persons wuo belong to the six * C.: was united with the arpanas of sadyojata, viima
sthalas). deva, ghora, tatpurusha, isina, and gopya, that are united 10to the Liñgadhranasamaya, and stand highest with the six faktis which are called parachits, e.g. kriyechchhijnina.
among the thirty Saivas. C.: Lingavantas.
** C. : sila. 10. : was a person by whom the objects (of the world)
tt C. : pindasthala (adding again the expletory sthala) had been dismissed.
II C. jngaaśúc ya sthala. The pindadisunyanta sthala
for the 101 sthalas of the Lingaytas; see, e.g. Viveka. $ 0.: whose achåra was the sivasaktikum Aragurusishy. gamavidhana.
chintamani, 2nd prakarana.
85 C.: which is their ach&ra. C.: who performed japaly means of the rudrakshaatring. TC.: Ligavanta.
Nii .: mahanta like Ghattival, Mudda, and, ** C.: Liigavantas.
others. Ghattiva a occurs, v. 56, in the Basava gana C.: Langavantas.
list mentioned above. HI C.: baya l (Kannada).
TT C. : those who have añgagunas and liigagunas. $$ C.: pramathanayaka.
• C.: of the Aradhyas. TRO. you kings of the jinama ta near the Panda
+ C.: Lingavanta. V&a at Ratnamålépura.
1 0.: who was the father of the above-mentioned) Ks. 110. : e.g. Bagava and (his nephew) Ohann Ba lidea, and the grandfather of the above mentioned) 8 av &.
Micha

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LEGENDS AND NOTES ON CUSTOMS.
JUNE, 1876.]
played with ball. When they saw his glorious form they ran at him as owls at the sun. They who had mounted horses, elephants and chariots, and the foot-soldiers and princes who had escaped with their lives, whilst encouraging one another, fell to the ground under the lashes of the whip in his hand, which was formed of the damp garment, just as doves fall under the strokes of a falcon. The lords of the earth, who were masters (guru) in the art of archery, stood with bows bent and arrows put on, and had bodies like Cupid, seeing how he threw down, remained himself unhurt, and destroyed the wicked people,§ how he showed a glorious and terrible fortitude, how his whole body, like that of virâgins, had a dark-red lustre, and how
LEGENDS AND NOTES ON CUSTOMS. BY THE REV. JOHN CAIN, DUMAGUDEM.
Legend of Kukkakakáni, Krishna District, S. I.
In the village of Kukkakâ kâni, which is situated between Gantur and Mangalagiri, in the southern part of the Krishna District, is a stone very rudely carved. The top part of the stone is broken off, but any one can see at a glance that the figures cut on the stone were a horseman and two dogs pursuing what seems to be a pig. There is an interesting legend connected with this stone and the village, which, as told at the village itself, is as follows:--
Some two hundred years ago a man went to the village of Kondapalli to borrow some money from a merchant residing there. He promised to repay the money within two or three months. The merchant, however, naturally asked for some better security than his bare word, and to his great astonishment the borrower proposed to leave his favourite hound in pawn. To assure the merchant that the security was good, he turned to the dog and gave it several orders, which were instantly executed. Looking at the dog he then said, "Now I have put you in pawn for two months, and you are not to return till the money is paid; so go now and sit down by the merchant." Fully understanding all that was said, the dog immediately left his master and took up his station by the side of the merchant. The latter, now fully trusting the applicant for money, paid it over at once, and the
§ C. the army of the Pandavan vaya. C. Liñgavantas.
187
the ends of the bundle which contained the washed clothes of the Bhûrudras were tied round his shoulders, became afraid indeed, and all who were assembled there did homage to the sword-bearer, with his pair of arms and thighs that belonged to a body which consisted of an essence glittering like poison, to the figure which was purified through Indra's hymns of praise. And the gods (sura) praised him who was endless, without a second, an undivided form (akhandamúrti),** had red hairs as the sun drawn by seven horses, resembled Somakalâdhara (Siva), bore an umbrella (-like bundle of clothes on his shoulders which was white) as the moon, and was Svayambhu himself.
dog remained with him. Before the two months had elapsed, one night the merchant's house was plundered excepting the room where the dog was tied up. In the morning when the merchant arose he discovered his loss, but going to the dog he unloosed him, and saw to his astonishment the dog set off as if following the scent of the rogues. Thinking that he could not do better than follow the dog, he likewise set off in pursuit, and at last, searching carefully the place where the dog came to a stand-still, he found all his property carefully concealed. On returning home he called the dog, and having written a note saying that he considered that the dog's intelligence and faithfulness had fully cleared off the debt, he tied the note to the animal's neck and sent him off to his master. The latter happened to have been able to procure a sum of money, and was on his way to redeem his favourite, when he met him on the road. Angry at what he thought a breach of honour on the part of the dog, he hastily raised his spear and killed him on the spot. He had no sooner done this than he spied the note, and on opening and reading it he discovered the terrible mistake he had been guilty of. Deep remorse now filled his mind, and turning round he slew his horse and then himself. A very short time after this a muni who was living near happened to come by, and saw the corpses, the money, and the note.
TC.: had the ekavratanishtha of being a givabhakta kulaja. **C. had a shoḍaśavarshapriya.

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Being a man of great understanding, he com
Worship of the Cobra. prehended the whole in an instant, and taking 1 Whilst I was living in Ellore Fort, in Septemup the money, called in certain masons and had ber 1873, a large crowd of people, chiefly women the above-mentioned stone carved in comme- and children, came in, and visiting every whitemoration of the event. He also built a small ant hill poured upon each their offerings of milk, mud tower around the stone. For some time flowers, and fruit, to the intense delight of all the spirit of the dog assumed the shape of a the crows in the neighbourhood, who thereby pisachi and troubled the passers by, but before had a feast which lasted them all the afternoon. very long this ceased. The former name of The day was called the Nagula Chaturdhithe village close by was K & kâ ni, but after the Chaturdhi, the fourth day of the eighth lunar above-related event occurred it was changed to month-and was said to be the day when VaKukka kâ kâ ni: kukka is the Teluga name suki, Takshaka, and the rest of the thousand nafor a dog.
gulu were born to Kaśyapa-Brahma by his wife The Razu and the Tiger. .
Kadruva. See the Skanda Purana.
The other chief occasions when these antNear Dumagudem a stone with a rudely
bills are resorted to are when people are afflicted carved figure of a man seizing a tiger and kill.
with ear-ache, or pains in the eye, and certain ing it, was shown to me some three months ago.
skin diseases. They visit the anthills, pour out It was said to have been put up two hundred
milk, cold rice, fruit, &c., and carry away part years ago to commemorate one of the former
of the earth, which they apply to the troublepetty razus of Pedda Nallapalli being attacked
some member, and if they afterwards call in a by a tiger on his way home. A fierce struggle
Brahman to repeat a mantra or two they feel ensued, which ended in the death of both the
sure the complaint will soon vanish. Many man and the tiger. Whether similar stones
parents first cut their children's hair near one are often to be met with or not I do not
of these hillocks, and offer the first-fruits of the know.
hair to the serpents residing there. Notes on Customs.
The Erikelavandlu. After the days of ceremonial uncleanness The Erikelavandlu women (see Ind. Ant. consequent upon the birth of a child are over, vol. iii. p. 151) are accustomed to honour it is the custom amongst many women of the their lords and masters with the dignified title Śadra caste in the Northern Sarkars to repair of cocks. to the banks of a river, or to a tank or well.
The Vaddevandlu. There they take a lump of mud, and the happy The women of the Vaddevandlu section of mother shapes it into something like the form the tank-digger caste only wear the glass braceof a frog; she then placos on its forebead the lets on the left arm, as in years gone by (acbottu (spot), and having adorned it with turmeric cording to their own account) a seller of these offers the naidvedyam. This done, she distri- bracelets was one day persuading them to buy, butes to the friends who have accompanied her and leaving the bracelets on their left arms went a number of small cakes, &c., and then they away, promising to return with a fresh supply return home.
for their right arms. As yet he has not reI have not been able to find out the reason appeared. of this ceremony.
16th March 1876.
.
CORRESPONDENCE AND MISCELLANEA. To the Editor of the Indian Antiquary. ing an umbrella white as the skin of the snake." Str.-As I was perusing the other day Mr.
I beg to propose another interpretation of the B. V. Tullu's interesting account of Mahestara, passage as follows:-" Having the expanded hood published at p. 347 of vol. IV. of the Indian Anti- of a snake for his umbrella." quary, I found that one of Malbarrao Holkar's
I dissolve the bahuvrihi compound thus:attributes (m t ), occurring in the second
I TT: (Ttp. 6) TY TY : bloka of the inscription transcribed from the tem- Referring the word at to Dr. Benfoy's Sans. ple of Ahalyabai (?), was translated thus:-"Har. krit-English Dictionary, I find that it also means

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CORRESPONDENCE AND MISCELLANEA.
189
"a snake's expanded hood," and in support of Government with a complete catalogue of the this meaning the learned lexicographer refers the library. At two important monasteries known to Teader to Panchatantra 53, 6. Bhavabhati also possess wealthy libraries only a few common books uses the word in the same sense in his Nandi to
were produced, and the Government representathe Malati Madhava (sloka 1, line 2),
tive was informed that there were 10 others. त्रासाबासापरन् विशति फणिपतौ भोगसङ्कोचभाजि, On the other hand, at Mulgirigal temple, from where, according to the celebrated commentator
which Thrnour obtained his famous MS. of the Jagaddhara, the word may mean either the body
commentary on the Mahavando, the priost in charge of a snake or its hood, in support of which he quotes
"was exceedingly civil and frank, and socmed un authority from Vishva Koka, which is this:
highly to appreciate the object of Government in भोगः सुखे स्त्र्यादिरतावहेच फणकाययो:
wishing to preserve the manuscripts of Ceylon." The interpretation which I propose above exact
At a temple near Tangalle the librarian not only ly corresponds to the popular tradition indis
produced all his books, but helped the Mudliar to olubly associated with Malharrao Holkar's name,
make a catalogue of them. At the Ridi Vibâra, or and running thus:
"Silver Abbey," the manuscripts, somo of which Once upon a time as the shepherd-boy Malhari
were of extraordinary beauty, were preserved in a was tending his flock of sheep, he fell asleep
large box curiously painted and set with precions at noon. A serpent seeing the future king of
stones, and from the depths of this box the monks MAlwå suffer from the scorching rays of the sun,
produced "with some prido" a copy of the first immediately crawled out of its hole and expanded
volume of Professor Childers's "Pali Dictionary"! its hood over the face of the boy, thereby foresha
At Madawela it turned out that a once magnifi. dowing his future greatness.
cent library had been destroyed by the British The above tradition has also been referred to by
troops in the Kandyan rebellion of 1818. At Major-General Sir John Malcolm, in his Memoir of
1 Tissawa the monk ruefully exhibited "a heap of Central India, chapter VI., on the Holkar family.
fragments of books, of which nothing could be In the interpretation which Mr. Tallu puts
mado, said to have been destroyed by the white upon the compound it is necessary to get the
ants." It is reassuring to hear that they also word 'white' from without. Besides, I am not sure
possessed "a good collection of valuable manu. that the word it means the skin of a snake.'
scripts." Mr. de Zoyza-who, it mus bo remem. Allow me, as I conclude, to thank Mr. Tullu for
bered, is a Simhalese, though, like many of his the service he has reudered to the antiquities of
countrymen, bearing a European name-appears to Mahesvara by visiting them personally and com
have carried out the task entrusted to him with mitting to paper his remarks thereon, thereby
tact and energy, and his report is interesting attracting the attention of the antiquarian to the
reading. The results of his mission are not in. famous city of the great Sahasrarjuna in times of
considerable. Some seventy or eighty rare or yore, and of the venerable Ahalyábai in modern
unknown MSS. were examined, many of which times !
are likely to be of much historical and philological April 13th, 1876.
value. Probably the greatest "trouvaillo" is a
copy of a Sinhalese gloss on the Dhammapada, BUDDHIST MANUSCRIPTS IN CEYLON. which, with the exception of the rock inscription The Ceylon Government has just published a re- at Mahintale, is now the oldest known specimen port by the Chief Translator, Louis de Zoyza Mud- of Sinhalese prose. It is to be hoped that the liar, on four official visits paid by him to the temple Ceylon Government will order the publication of libraries in Ceylon for the purpose of estimating this unique work, which, apart from its literary the value of the literary treasures of the island. The value, may be expected to throw much light on Mudliar, though a Christian, met on the whole the growth and history of the bimbalese language. with a very favourable reception from the heads Incidentally he gives some ir:teresting archæolo. of the various Buddhist monasteries, though we gical notes, and he describes his discovery of regret that in three or four instances he appears Beveral rock inscriptions, one of which has enabled to have been received with a good deal of mistrust, him to correct an error of thirteen years in Turthe monks evidently suspecting Government of nour's "Chronology of the later Simhalese Kings." some design upon their collections. Thus at -Pall Mall Gazette. Galkanda monastery, the librarian, an exceedingly learned Buddhist priest, "politely refused" to DR. GOLDSCHMIDT'S REPORT ON THE allow the Mudliar to inspect the books under bis
CEYLON INSCRIPTIONS. charge, on the plea (which, however, appears to The following is the text of Dr. Goldschmidt's be a just one) that he had already furnished Report on the Inscriptions in the North-Central
B.

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Province. Dr. Goldschmidt's services have been caves, with no more contents, generally, than the engaged for two years, and he has as yet only ex&- dedication by some king or private person of the mined the inscriptions in a single district of cave to the priesthood. Ceylon.
"There are nine such caves at Mihintale, two "In giving a general report of my work on at Wessagiri near Anuradhapura, four near the Ceylon inscriptions during the last six months, I village Nettukanda (eighteen miles from Mihin. cannot attempt yet to connect the data to be tale, in the jungle towards Trinkamali), and derived from them into an historical account. some at several other places I have visited.
"A comparatively small portion of tho inscrip- "The inscriptions at Wessagiri refer to the donations has come down to us in perfect preservation, tion of two caves by the wife and son, respectively, the great majority of them being more or less of the Brahman Halikada, who seems to be the considerably damaged, partly from natural causes, identical Brahman mentioned in the Mahavano partly by wilful destruction, the natives supposing as one of the ambassadors sent by King Derathe ancient Simhalese letters, which by a curions nampiya Tisso to King Dharmasoka. These, misnomer they invariably style "Någara,' to indi- together with many other cave-inscriptions in cate somo hidden treasure; thus, at Mandagala which Bráhmans appear as donors, furnish us (thirteen miles from Anuradhapura, in the jungle with the interesting fact that originally the Brahnear the Kurunægala road), a long inscription man caste must have been a powerful and zealous was, for this reason only, completely destroyed member of the Buddhist community of Ceylon, some twenty years ago.
while later every trace of them is last among the "My collection now contains eighty-three copies, Simbalese. Short though they are, and generally comprising about one-half of all the inscriptions devoid of historical interest, there inscrintions are to be found in the North-Central Province, among highly valuable as being the oldest specimens of which there are three in Tamil, and these not the Simhalese language, and by comparing them very ancient ones, the remainder being Simhalese with the contemporary languages of India, known of various ages.
to us by the inscriptions of King Asoka, as well as "No inscription of the pre-Buddhistic period with the other Aryan dialects, we obtain the first having been discovered, we may infer from this foundation for a history of tho Sinhalese language fact that the custom, and perhaps even the art, and an explanation of its grammar. of writing was unknown to the Sinhalese as late "There is another large class or inscriptions as the reign of Devånampiya Tisso; from that engraved on huge rocks, generally in the immetime to the present day Simhalese has always diate vicinity of ancient Vihdras, to which partibeen written in the same alphabet, made known cularly my above remark about wilful destruction to us in its original shape by J. Prinsep, the of the old letters applies. They also mostly refer decipherer of King Asoka's inscriptions, but so to donations to the priesthood, supply of the four changed in the course of nearly 2,100 years as requisites (pratyayas), construction of a Vihdra, to exhibit hardly any trace of resemblance be- Chaityas, &c., the relationship of the donor being tween the ancient characters and the lettere now often mentioned. King Gajab&hu (113-125 A.D.), in use.
to whom I have reason for ascribing the numerous "By finding out the links between the old inscriptions I have found bearing the name of Indian alphabet and the modern Simhalese, I was Gêmini Abhaya (while King Dushtagamini, who enabled after a short time to decipher inscripcis known to have styled himself Gâmini Abhaya, tions of all ages.
must have used a more ancient form of the alpha"The general squarish or angular character of bet), tells us, as far as I have made out, nothing the old letters is maintained as far down as to of his wars in India. One inscription found on the third century A.D., while in the beginning of the Ruwanwali Dagoba at Anuradhapura, and the eighth century we already meet with an alpha- containing the full name of the king ("Gayabahu bet similar to the rounded modern Simhalese in Gåmini Abhaya'), refers to Vihdras constructed its whole aspect. It is in the intermediate time for the Dakshina and Abhaya divisions of the that Simhalese and Páli literature seems to have priesthood. The names of several tanks are flourished most; this circumstance accounts for given in another inscription of the same king, the rapid change of the letters, as well as for the engraved on an enormous rock at the entrance to great development we find the language to have the Vihara, Mihintale, and covering space of undergone simultaneously.
27' x 14 6"; but this is unfortunately defaced in "As for the places where inscriptions are found, too many places to admit of an explanation of the the old Vihdras rank foremost. The most ancient contents. The successor of King Gajab&hu, Mal. and a very numerous portion of them is seen in laka Naga, states on the rock of Maha Ratmala

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CORRESPONDENCE AND MISCELLANEA.
(three miles from Anuradhapura, towards Kurunægala) that he supported the priesthood with rice-gruel (yáku) and boiled rice (bata). There are inscriptions belonging to King Bâtiya Tisso, probably the second of this name, at Galgirikanda (eight miles from Madawachhiya, near the road to Jaffna), to Sirinâga at Anuradhapura, and to others, written in the same characters.
"I have met with no inscription of the most famous king of the earlier centuries of the Christian era, Sri Sangabo I.; but his murderer and successor, Meghavarna (Golu) Abhaya, has left as an inscription on a rock at Debelgalpansala (about three miles from the road to Trinkamali, eleven miles from Mihintale), and the minister of king Mahâsena, son of Gothâbhaya, also called Meghavarna Abhaya, appears in a long but defaced inscription on the Buwanwali Dagoba, Anuradhapura. Then follows a long period, inscriptions of which I have not seen as yet, before we meet with the name of Sri Sangabo III. on several stones. A long inscription of his at Mihintale, written on fourteen broken slabs of stone, refers, as far as it is preserved, to several weights of gold, the use of which I have not been able to Inake out. A stone pillar at Anuradhapura contains an edict of this king about fishing in Abbayawawa; another one, found at Mabákalattawa (six miles from Anuradhapura, on the road to (alkulam), grants freedom from taxation to the place where the king had built a nunnery in honour of his mother; a fourth one was lately found at Gomkollawa near Mâdawachhiya.
"The four last-mentioned inscriptions are dated, giving the year of the king's reign and the day of the lunar month. It is a matter of surprise to find, in the inscription at Anuradhapura, the king reigning in his nineteenth year, while, according to the Mahávañéo, the time of Sri Sanghabodhi III.'s reign did not exceed sixteen years (702-718 A.D.). The full date of this inscription is the thirteenth day of the lunar month Mændindina (March), in the nineteenth year; the date of the inscription at Mihintale, the full day of the lunar month Hihila (i.e. the 'cold' month, November), in the twelfth year; the date of the inscription at Mahakalattawa, the tenth day of the lunar month Nawaya (February), in the fifteenth year of the reign of Sri Sangabo. The date of the inscription at Gomkollawa, which is much defaced, I am not able to make out, except that it was written on a poya or full-moon day.
"Besides these, I have copied a great number of other stone-pillar inscriptions of the same and later periods. Often we meet with such pillars having a crow and a dog engraved on one side. This, according to the interpretation of the natives,
191
means a curse, viz., whoever shall violate this property of the priesthood shall be punished by being re-born in the low condition of one of these animals; often the same pillars show also the signs of the sun, a half-moon, a priest's fan.
"As the inscriptions latest in date copied by me, I have to mention one long one of King Nissanka Malla, the same king whose three inscriptions at Pollanaruwa have been published in the Journal of the Royal Asiatic Society (April 1874), found on the Ruwanwali Dâgoba at Anuradhapura, and one inscription of Lag Vijayasingukit, general to King Salamevan of the Okaka branch, husband to the (famous) queen Lilavati, written in the third year of the king's reign, according to which the general had built near Abhayawawa (now generally called by its Tamil name, Bassâvakkulam) a golden palace (ruwanpaya), which word perhaps may only imply a palace called so after the Ruwanwali Dâgoba for the use of the priesthood, and furnished them with the four prayatyas. The alphabet in which these last-named inscriptions are written is in many letters already almost identical with the modern Simhalese alphabet.
"I have examined and copied until now the inscriptions at Anuradhapura, at Mihintale, in the jungle in the direction of Trinkamali, Puttalam, Kurunegala, near Madâwachhiya on the Central road, and at a few other places.
"Of the ancient and famous Dâgobas at Anurâdhapura, only the Ruwanwali Dâgoba (the Mahathapo of the Mahávanéo) exhibits a considerable number of inscribed stones, most of which I have mentioned above; the Thûpârâmo has two short old inscriptions without special interest. The Abhayagiri Dâgoba contains one of the longest inscriptions in the island (written about the tenth century), which is, however, so much defaced that little of its contents can be guessed. The other Dagobas, the Marichavaṭṭi, the Jatavanârâmo Dagoba, have not yet been cleared. I have not seen as yet, in the inscriptions found near the ancient tanks, any notice concerning the means by which they were constructed.
"As the history of the Sinhalese kings is comparatively well known from the chronicles, and statements about the culture and the development of the people are rarely met with in the Orient, either in historical books or in inscriptions, the chief result to be derived from a compilation of the Simhalese inscriptions will be a linguistic one, as we shall have the rare advantage of tracing out from the inscriptions a continued his. tory of the Simhalese language. Simhalese is now proved to be a thorough Aryan dialect, having its nearest relations in some of the dialects used

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THE INDIAN ANTIQUARY.
[JUNE, 1876.
by a donation, of 2101. from Professor Stähelin, of Basle, and by a subsidy of 1251. from our Government. What remains is to obtain a copy of the other MSS. in Constantinople and the British Museum, which are to be collated with those we have, and a copy of a complete MS. which exists in Medina. Mr. de Goeje cannot state precisely the sum he wants for all that, but it certainly will be more than what has been already expended. The money is hard to find, and it would be a pity if the splendid undertaking miscarried through a merely pecuniary hindrance. Perhaps you and your friends in England will be disposed to lend a hand towards its realization.
(From The Academy, Nov. 20, 1875.) English gentlemen have shown very often that to
large fortunes they join the love of science and the will to promote it; so I come to you as a beggar, the more confidently as I have no personal interest in the matter, my time being wholly taken up by quite another work. Believe me, dear Sir, yours very truly, R. Dozy."-The Academy.
in King Aśoka's inscriptions, as well as in the Mahârâshtri Pråkrit of the Indian middle age, while it differs from Pâli in very essential points; many of the difficulties of Simhalese grammar can already be explained by the help of the ancient inscriptions.
"For the reproduction of inscriptions I have applied paper copies (squeezes) wherever it was possible, but a great number of the inscribed stones, rough, worn out, and defaced, do not admit of this; in many cases the restoration of the old letters is left to conjecture.
"P. GOLDSCHMIDT.
"Anuradhapura, Sept. 2, 1875."
THE TEXT OF TABARI.
Mr. H. W. Freeland, of Chichester, has forwarded to us the enclosed letter for publication. Mr. Freeland will be happy to receive and transmit to the proper quarter any contributions which the friends of Oriental literature may be willing
to make :
Leyden, November 2, 1875.
"DEAR SIR,-Allow me to give you some more particulars about a great literary undertaking at which I just hinted during your visit to our town: the publication of the large original Chronology of Tabari, the greatest historical work of the Arabic literature. The labour being too great for a single person, it has been divided between several scholars, under the superintendence of my friend and colleague, Professor de Goeje. Dr. Barth, of Berlin, will give the introduction and the Biblical history; Professor Nöldeke, of Strassburg, the Sassanides; Professor Loth, of Leipzig, the Prophet and the four first Khalifa; Dr. Müller and Dr. Grünert, of Berlin,
and Professor Thorbecke, of Heidelberg, the Omaiyades; Professor de Goeje himself the Abbasides. It will be,' as Professor Sprenger writes, 'the task of this age to publish a critical edition of Tabari's history, just as well as to explore the interior of Africa and the Polar regions.' In comparison with the two last-named undertakings the expenses of the first will be small. But expenses there will be-not for the printing, Messrs. Brill of this town being quite ready to do that at their own risk, but for the copying of 'those MSS. which are inaccessible to the editors. In Constantinople those parts have been copied already which are not to be found in Western Europe, with the exception of a fragment, which will still cost 427. In the British Museum one part has been copied, and another collated. Mr. de Goeje has been able to defray those expenses
CUSTOM AMONG THE LAMAS OF THIBET. The following strange custom of the Lamas of Tibet is related in the Report of the Yarkand Mission. At the yearly festival held at Joh, the bones of defunct Lamas, brought from all quarters, are boiled in a huge cauldron. On this occasion two or three aged Lamas always sacrifice themselves by jumping into the boiling liquor, and become converted into soup which is called sholo..árshan. At the conclusion of the festival, this soup is distributed amongst the attendant Lamas, who fill it into copper vessels covered with red cloth: these copper vessels are called lonkha, and are carried about the person, suspended on one side from the girdle. When all these Lamas disperse and return to their own homes, they distribute
their store of sholanárshan to the other Lamas, who receive it in little copper vessels the size of a thimble, and similar in shape to the lonkha. They are always worn slung at the waist from the girdle; and when he eats, the Lama first dips a wood penoil into the little copper bottle, and passes it across his tongue.
THE SNAKES. The Heaven is your Father, and the Earth is your Mother,
Soma your brother, Aditi your sister, O serpents! Unseen but all-seeing, remain in your holes, and
hiding Enjoy and amuse yourselves there in your Big-Veda, II. 5. 12.*
fashion.
• From Baierlein's Land of the Tamulians, by J. D. B. Gribble, M.C.S.

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JULY, 1876.]
REMARKS ON THE SIKSHAS.
REMARKS ON THE SIKSHAS.
BY DR. F. KIELHORN, DECCAN COLLEGE, PUNA. (Concluded from p. 144.)
I NOW proceed to give a short account of tho | ( तथा चापिालि : शिक्षामधीते । नाभिप्रदेशास्प्रयत्नप्रेरित
2
नाम वायुरित्यादि), and its contents are given in the Sikshadhyaya of the Bharatabháshya mentioned
Sikshā treatises which I have been able to collect up to the present. Owing to the imperfect condition of my MSS., this account will not in every case be as accurate or complete as I could wish it to be. I nevertheless venture to hope that it will not be considered entirely useless or void of interest.
1. The AMOGHANANDINI SIKSHA belongs to the Madhyandina bibid of the Yajurveda. My गणपतिमभिवन्द्यावद्यजातामय
MS. of this work contains 57 slokas, which, so
--
far as I can make out from the very incorrect text, trept of the pronunciation of cerisin letters, The treatise begins प्रणम्य शिरसा स्थाणुं त्रिलोकेशं विलोचनम् । विपुरमं वयमूर्ति शिक्षेप कियते मया ।। १ ।। यथादचा यजुर्वेदे सोमेश्वरप्रसादतः
माध्यंदिनस्य शाखायामुदाहरणसंयुता ॥ २ ॥ पाणिनीयादिशिक्षाभ्यो यत्साक्षानोपलभ्यते । शिष्याणामुपदेशाय तदशेषं मयोच्यते ॥ ३ ॥
and it ends :
क्षा [लक्ष्य ?] नुसारिणी ह्येषा कृता वाजसनेयिनाम् अमोघनन्दसंज्ञेयं पूजनीया मनीषिभिः || ५७ ॥
The Library of the Asiatic Society at Calcutta possesses a work entitled Amoghanandini Sileshd, which contains only 17 Ślokas, all of which are found in my own copy. Dr. Rajendralal Mitra (Notices of Sanskrit MSS. No. I. p.. 72) mentions another work which bears the same title, but contains 120 Blokas.
2. The APISALI SIKSHA treats of the classification and pronunciation (sthana and prayatna) of the letters of the alphabet. It is written in prose, but ends with three slokas which give a résumé of the preceding prose portion. My MS. contains 44 lines each of about_42 aksharas. A very large portion of this Siksha is quoted by Hemachandra in the commentary on his Satra तुल्यस्थानास्यप्रयत्नः स्वः
See also Jinendrabuddhi's Kasika-vivaranapanjika on P.I, 1, 9, where the Apisalt siksha has likewise been made use of.-Patanjali, in his comment on the Varttika सिद्धमनच्त्वातू on P. I, 1, 10, appears (in the words स्पृष्टं करणं स्पर्शानाम् । ईषत्स्पृष्टमन्तस्थानाम् । विवृतमूष्मणाम् ।
193
above.*
3. The ARANYA-SIKSHA treats chiefly of the peculiar accentuation of Vedic passages met with in the Taittiriya Aranyaka: it professes to have been based on nine other Sikshâs. It begins
स्वरपदमिति वर्णोद्बोधनं ( 2 ) शीलनेन । चितिसुरगण हेतोरेतदारण्यशिक्षा
मृतमिह नवशिक्षावारिधेरुद्धरामि ॥ आदातानि वाक्यानि चैकद्वित्र्यादिसंख्यया । विविधानि तु वृन्दानि विस्पष्टान्यत्न कृत्स्नशः । उदाड्रियन्ते अपेतॄणां संदेहानां निवृत्तये ॥ आदिमध्यान्तग्रहणं क्रियते यत्र तत्र तु । वाक्यानामिति मन्तव्यं श्रुतिस्नेकश्रुतेरिति ॥ भवेतामा सुदानी च यत्तच्छब्दी तु सर्वतः । योषित्तमाचेम हमे नियं परं न चेत् ॥ । and it ends :
इत्थं निरूप्य सकलं स्वरवर्णजालं
प्रश्रेषु पञ्चसु मुदे निगमे पदूनाम् । आरण्यके यदिह किंचन नन्यरूपि (?)
तद्बुद्धिमद्भिरखिलं स्वयमूहनीयम् ॥
This Siksha is accompanied by an anonymous commentary. Both the text and the commentary fill in my MS. 60 pages, each of which contains 9 lines with about 35 aksharas in each line.
4. The KESAVA-SIKSHA belongs to the Mádhyandina Sakhá of the Yajurveda. It treats, like the Pratijnásútra 9-27, of the pronunciation of the letters व्, य्, ब् (to be pronounced as ख्, ०.५. इषे इखे ) र ( to be pronounced as रे, eg. दर्शत= दरेशत), ल् (to be pronounced as ले, eg. शतवल्श शतवलेश), Anusvára, the doubling of consonants, the
-
स्वराणां च विवृतम् । ) to quotes Siksha which may have resembled the Apisal,-unless indeed the rules given by him should have been quoted from the Atharvavedapratisakhya I, 29-38 ( स्पृष्टं स्पर्शानां करणम् । ईषत्स्पृष्टमन्तःस्थानाम् । ऊष्मणां विवृतं च । स्वराणां च । ).

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THE INDIAN ANTIQUARY.
pronunciation of ऋ (to be pronounced as रे, eg. कृष्ण = क्रेष्ण), and the somewhat prolonged pronunciation of short vowels. Altogether this treatise contains nine sûtras called Mádhyandiniyaveda-paribháshánkasútrani, which are accompanied by a full commentary and the contents of which are repeated in six kârikâs. The following are the two first sûtras and the first kärikā :
पदादी पूर्वाचा संपूर्वयोग्य छन्दसि
॥ १ ॥
6. पशपतिः । संयमि ॥ पदाद्यन्तमध्य फहरेफगुम्पस्य यथ ।। २ ।। - सामान्युग्भिः । माम् पूर्वी ॥ पूर्वाही पदादी च वेदे पूर्व ( 1 ) । यस्य हरेकयुक्तस्य व पदाद्यन्तमध्यके (?) ।। १ ।।१ My MS. begins:
नव्या गणपति देवं परिभाषासूत्रकम् ।
उच्यते केशवेनेदं वेदाध्यायितये ॥
and it ends :
इति माध्यंदिनीयवेदपरिभाषाङ्कवाणि ॥ इि केशनशिक्षा समाप्ता ॥
The Calcutta MS., however, which I have
compared, ends as follows :इति माध्यंदिनीवरभाभाविनिहत के
क
कृतनवसूत्रव्याख्या समाप्ता ।.
It thereupon repeats the nine sûtras, and concludes with the words इति कात्यायनाचार्य कृतनवसूलागि समाप्तानि, ascribing thereby the nine sutras to Katyayana, and only the commentary and the six kârikâs to Kesava.
5. The nindrasins or Ohdniyast Makdillald, or, as is is several times called in
the body of the work, the Chárdyaniyakam, consista of 10 adhylyan with 335 flokas, it my calculation be correct. The expression एतचाराय
+ Instead of a Calcutta MS. which I have compared reads everywhere I am enabled to state on the best authority that all the rules laid down in the Kesava-siksha are strictly observed by the followers of the Madhyandina sakha.
* Adhyaya III, 2 :
तथा सनत्कुमार
स्वरे क्षरमिति प्राहुराचार्या शब्दचिन्तकाः । समुदाय: पदं तेषां तच्चतुर्धा व्यवस्थितम् ॥
[JULY, 1876.
णेर्मतम् which occurs in the second adhyaya shows that this treatise professes to have been composed by Chârâ yani. It quotes Vasishtha and Sanatkumâra, and its contents are as follows :—
Adhyaya I, 64 slokas: On the classification and pronunciation of the letters.
A. II, 57 él.: On the combination of letters. A. III, 37 él.: On the combination of words; ends :
संहितायां विधिः प्रोक्तः कवीनामनुकम्पया । हुष्ट सैनिकैरिव केशवः ।।
पुरा
A. IV, 28 sl : On the study and recitation of the Veda.
A. V, 18 ál. On the different Svaritas, &c.
A. VI, 19 sl.: On Virâma, the Mâtrâs, and Vivrittis (containing an enumeration of metres used in classical Sanskrit Vasantatilaka, Ma lini, Mandakránta, &c.).
A. VII, 8 él.: On the Vrittis (drutâ, &c.). A. VIII, 46 sl.: On the Pindas, Svarabhakti, and Ranga.
A. IX, 18 sl., and A. X, 40 él.: On Krama,
&c.
The MS. which I have used was procured by Dr. Bühler in Kashmir ; it begins:ओं नमो नारायणाय ।
ओं प्राक्प्रपद्ये विभुं भक्त्या सर्वलोकपितामहम् । शिक्षां साक्षात्प्रवक्ष्यामि तेनेवालपितामहम् ॥ चारायणी महाशिक्षां प्रवक्ष्याम्यनुपूर्वशः । निबोधत पेष्टां नित्यं बालान्तये ॥ वर्णानां चैन संख्यानं संज्ञा स्थानं पृथग्विधम् । स्वराः सव्यञ्जनाश्चैव तेषां भेदमशेषतः ।। and it ends :
पदपञ्चाशत्ययमे ने शोका द्वितीयके । तृतीये शिवेनोका एकेनीना चतुर्थके ॥ पापात्पञ्चमे प्रोक्ताः सप्त चत्वारं एव हि। चत्वारिंशदष्टमे वै नवमे तु वयोदश ॥
नासिकायामिके (1) नीतिमनन्तरम् । उपसर्गश्चानिष्पत्ति: पदमेवं चतुर्विधम् !! नासिकं (!) सविता व्योम वृत्वित्याख्यातिकं स्मृतम् । राति ॥
नाम वायव्य मैन्द्रं वा सौम्यमाख्यातमिष्यते । आग्नेयस्तूपसर्गः स्यान्निपातो वारुण (!) स्मृतः ॥ भारद्वाजकमाख्यातं भार्गव नाम गोलत: । वासिष्ठा उपसर्गास्तु निपाता (!) काश्यपा स्मृता ॥
:

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REMARKS ON THE SIKSHAS.
JULY, 1876.]
चत्वारिंशत्तु दशमे श्लोका वै परिकीर्तिताः ।। एकत्रैव तु संख्यातं श्लोकानां तु शतत्रयम् । चलारिंशदधिकं वो (!) शास्त्रं चारायणीयकम् ॥ अमत्सर इदं देयं मत्सरे न कदाचन । मत्सरे तु भवेदनं न्यूतं नीजमिदोघरे ॥ यह पठते नित्यं ययाध्यापयेद्विजम् । अस्वार्थ बुध्यते यो ने ब्रह्मलोकं स गच्छति ।। इति चारायणीयशिक्षायां दशमोऽध्यायः ॥
6. The NARADI SIKSHA has been described by Professor Haug, l. c. p. 57, and by Dr. Burnell, Catalogue of a Collection of Sanskrit MSS ., p. 42. It belongs to the literature of the Samaveda. It consists of two prapathakas, each of which is divided into 8 chapters. At the end of my MS. the number of Ślokas is stated to be 240, which will be found to be fairly correct when one counts the prose portions which occur in the 3rd chapter of the first prapâthaka in the way native writers do. The authorities quoted are :Narada, Kaáyapa, Tumburu, Somasarman, Va sishtha, and the old (?) Andavraji (Prachinau damji).
I do not think that there is anything to prove the existence of two different recensions of this Siksha. All that appears from Dr. Burnell's description of the work is that in his MS. the first chapter of the second prapathaka is omitted. The end of the first prapathaka shows that the second prapathaka must commence with the verse with which Prof. Haug's and my own MS. make it commence, and which my MS. gives correctly thus :
सयकारं सवं वापि अक्षरं स्वरितं भवेत् ।
न चोदात्तं पुरस्तस्य जात्य: स्वारः स उच्यते ।।
I have not been able yet to procure a copy of
Sobhákara's Náradiyasiksha-vivarana, although several MSS. of it seem to be in existence. That it cannot be a very modern work would appear from the fact that a Náradiyasikshavivaranatild is quoted already in the Bharatabhashya (p. 16b of my MS.).
7. The PANINIYA-SIKSHA has been edited by Professor Weber. I have procured a very modern and worthless anonymous commentary of the so called Yajus version of this Sik. sha, entitled Siksha-panjika, which commences
thus :—
195
पातु वो निकषमावा मतिहेन : सरस्वती । प्राज्ञेतरपरिच्छेदं वचसैव करोति या ॥ १ ॥ छन्दःकल्पनिरुक्तानि विवृतानीह सूरिभि । शिक्षा त्वविवृता यस्मात्तस्मात्तां विवृणोम्यहम् ॥ २ ॥
Verses and 15-22 the author has left unexplained; the authorities he quotes are :--Anudavraji (to judge from the quotations, author of a Sikshá), Nárada (the Naradi Siksha), Pánini, a Pratisákhya, the Bhashyakara ( Patanjali ), Manu, a Vishnupuránasthasahasranamabháshya. Vyása, the Sabdakaustubha, the Sabdendusekhara, Saunaka, Sridhara, and Suyajna.
8. The BHARADVAJA-SIKSHA, which belongs to the Taittiriya-veda, differs altogether from the Sikshâs described above. It has nothing whatever to do with the classification and pronunciation of the letters, nor with the manner of reciting or accentuating the Vedic texts, but, like the Siddhānta-siksha, it lays down empi rical rules by which to distinguish, and to employ in their proper places, words of similar sound or form. It teaches, e.g, where to read बृजन
and where वुजिन, where सुष्टुत and where सुष्टुति आहुत and आहुति, , परशु and पर्शु अकार्षम् and अकारिषम्, दधाति and दधति, त्रिष्टुक् and त्रिष्टुप् ददाति and दधाति सौम्य and सौर्य, &c. The object of this, as well as of the Siddhanta-siksha, apr pears to be no other than to keep the text of the Taittiriya-samhita free from wrong readWings.
The number of slokas contained in this Siksha is stated in my MS. to be 133; the text is accompanied by an anonymous commentary which together with the text fills 152 pages. each containing 8 lines of about 38 aksharas. My MS. begins:
ओं गणेशं प्रणिपत्याहं संदेहानां निवृत्तये |
शिक्षामनुपश्यामि वेदानां मूलकारणम् ॥
श्री गणाधिपतिमानम्य वेदानां ग्रन्थलयसहितानामादिकारणम् एषु पदेषु संदेहावर्तन्ते तेषा संदेहानां निवारणाय शिक्षां प्रवक्ष्यामीति भारद्वाज मुनिना प्रणीतम् ॥
बृजने [MS. बजने] ज उदात्त भेदकारेण सहोच्यते [MS. सहाच्यते ] |
एतदारभ्य अस्वरसहितानि पदानि क्रमेण कथ्यन्ते । वृजनशब्दे [MS. व्रजन० ]जकार उदात्तश्चेत्स जकारो ऽकारसहितो भवति । यथा । बृजन [MS. वृजिनं] दोहसे ।...जकार उदात इति किम् । वृजिनमनृतं दुखरितम्......।

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and it ends:
That of the Katyayana-sikshd :यो जानाति भरद्वाजशिक्षामर्थसमन्विताम् ।
याज्ञवल्क्य उवाच । अथातस्त्रैस्वर्यलक्षणं व्याख्याम ब्रह्मलोकमामोनि गृहमेधी गृहं यथा ।। १३३ ।।
स्यामः। 9. The MÂNDŮKî Śiksuâ has been described
उदात्तश्चानुदात्तश्च..स्थानमेव च ।। by Professor Haug, loc. cit. p. 55, and by Pro
12. The LOMAST SIKSHA or Lomasinyl, as it fessor Weber in the appendix to his essay on
is also called in my MS., appears to belong to tho the Pralijnásútra, p. 106. It forms part of
Samaveda. It is said to have been composed the literature connected with the Atharvaveda.
by Garga charya, and it cites Tumbura It contains 16 chapters with altogether 184
(तम्बुरस्य मतं यथा). It consists of 8khandas with verses, and cites, besides Mandika (मण्डूकस्य मतं altogether about 80 verses. The incorrect stato यथा), Kisyapa.
of my MS. prevents me from giving an accurate 10. The MADHYANDINI SIKSHA contains 25
account of the contents of this treatise, but I verses. V. 1-14 lay down the same rules which
may state that it treats in the usual fashion of are given in the Kesava-sikshi, and the re
the Matris, the doubling of consonants, Kampa, maining verses treat of the pronunciation of
Ranga, Svarabhakti, &c. It refers distinctly to Visarga and the motions of the fingers which
the Simāni, Simagis, and Archika. are to accompany its pronunciation.
My MS. begins :My MS. begins:
ओ लोमशिन्यां प्रवक्ष्यामि गर्गाचार्येण चिन्तिताम् । अथ शिक्षा प्रवक्ष्यामि माध्यंदिनमतं यथा। पकारस्य खकार : स्यादक [MS. दुक] योगे तु नो |
साभिधानां यथोक्तां वाचार्यवचनं यथा ॥१॥ भवेत् ॥१॥
हसं दीर्घ तथा वृद्धमभिगीतं तु सामगा:। and it ends:
मुहुर्मृदङ्गवत्कुर्यु : सांपातोत्थानसंज्ञवत् ।। २॥ दी? (!)ऽपि चोभयो (!)क्षेप इति शास्त्रव्यवस्थितिः। and it ends :इति चोष्मा प्रयोक्तव्या(!)हीहुहेहो निदर्शनम् ॥ड्य।
शून्यगृहे पिशाचस्तु गर्जते न च दृश्यते । 11. The YAJNAVALKYA, or KiTYAYANA-SIK- एवं यकारा वक्तव्या धियमिम निदर्शनम् ॥ fua. Of this work I possess three different MSS., 18. The VASISIT HA-SIKSHA.-Of this treatise of which two generally agree with each other, I have not been able to procure more than : while the third appears to contain a somewhat few slokas, which together with an anonymous different recension of the text. In the last the commentary fill 7 pages each containing 8 lines work is described as Yajnavalkyoktá Siksha, with about 30 aksharas in each line, and which while in the first it is called Yajnavalkyavirachitá treat of the doubling of consonants and of Brihachchhiksha, and in the second, which is Svarabhakti. slightly defective, Katyayana-siksha. Both as My MS. begins :regards its contents and the number of slokas,
परं[MS. स्वरं] स्वराचानुस्वाराद्वयञ्जनं व्यञ्जने परे। this treatise resembles the Mandûkî more than any other Siksha. Yajnavalkya himself is cited
खरात्परं [MS. स्वरात्स्वरं] व्यञ्जनं व्यञ्जने पर द्विरूपमिष्यते । at the beginning, and other authorities quoted
अनुस्वाराच परं व्यञ्जनं व्यञ्जने परे द्विरूपमिष्यते ।। are Somasarman and ' Saunaka and others.' द्विरूपमिष्यते रेफात्स्वरपूर्वात्परं च तत् ॥ The MS. of the Yajnavalleya-Siksha begins:
स्वरपूर्वाद्रेफात्परं च तद्व्यञ्जनं द्विरूपमिष्यते ।। श्रीयाज्ञवल्क्याय नमः ।।
14. The VTASA-SIKSHA is the longest and अथातस्त्रैस्वर्यलक्षणं व्याख्यास्यामः ।
certainly one of the most important and in
several respects most interesting Sikshas which उदात्तश्चानुदात्तश्च स्वरितश्च तथैव च ।
I have examined. I have stated already above लक्षणं वर्णयिष्यामि दैवतं स्थानमेव च ।। that it so closely follows the Taittiriya-pratikd. That of the Brihadyájnavalkya-silisha :- khya as to be little less than a metrical version
of the latter, and I trust that my statement will अथातस्त्रिस्वरलक्षणं व्याख्याम ।
be borne out by the following short description उदात्तश्चानुदात्तश्च.... स्थानमेव च ॥
of its contents. To facilitate a comparison
.

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197
with the Taittirtya-pratisalchya, I have cited, | वर्णाभावो विरामश्चावसानं सार्धमावकः । after the several verses quoted below, the rules
नानापदवदिचं चासंख्याने चाद्यवग्रहः ॥ १३ ॥ of the Prdtisakhya on which they appear to have been based.
(I, 48-49.) The first chapter of this Sikshỉ treats of
A large portion of this first chapter treats of Samjnâs, or technical terms, and begins as
Pragrahas, and the rules which are given on follows:
this subject agree entirely with those contained
in chapter IV. of the Taittiriya-prátisakhya ; श्रीवासुदेवं वरदं प्रणम्य
the introductory verse reads thus : श्रीमद्गणेशं वचसां च देवीम् ।
अथ प्रग्रह एवान्त उच्यते ऽवग्रहो न चेत् । शिक्षा प्रवक्ष्ये श्रुतिकारणाईं
ऊकारः स्थित ओकारो ऽप्यकारव्यजनोत्तरः॥ सुबोधकं लक्षणशीर्षभूषाम् ॥ १॥
(IV, 1-6.)
The first or Samjna-prakaraña is followed by अथ स्वरादिसंज्ञाश्च तत्प्रयोजनमेव च। .
several chapters which treat of the relation तत्फलं च प्रवक्ष्यामि विदुषां प्रमुदे यथा ॥ २॥ to each other of the Pada and Samhita-pathas अवर्णेवर्णावुवर्ण ऋवर्णाव त्वमेत्त्वमैत् ।
and contain rules of Sandhi. These again are
followed by the Svara-dharma-svardpa-prakaओदौद्री क्रमादों तु स्वराः स्युर्व्यञ्जनान्यथ ||३|| rana and the Suttra-samhita-pralearana, on the
(I, 5-6.)
accents and particularly the different Svaritas;
and by the Svara-nyása-prakarana, on the denotaकादिमान्ताः स्मृताः स्पर्शा अन्तस्था यादिवोत्तराः।
tion of the accents by means of the fingers, which जिहामूलादिहान्ताश्च षडूष्माण उदारिताः॥ ४॥ last chapter has nothing to correspond with it
(I, 7-9.)
in the Pritisakhya. The following chapters
treat of the doubling of consonants, and of aug. स्पर्शानां पञ्च पञ्च स्युर्वर्गा वर्गोत्तरो ऽस्य च । ments ; the first of them begins :तत्प्रथमादिसंज्ञाः स्यु : पञ्चमस्योत्तम क्रमात् ॥५॥ | स्वरपूर्वमियाट्टित्वं व्यञ्जनं व्यजनोत्तरे।
(I, 10-11; 27.) लपूर्वेचवपूर्वे च द्वित्वं स्पर्श उपामुयात्।।(XIV, 1-2.) अघोषाः स्युर्विसर्गोष्मद्वितीयप्रथमान हः।
Then follows a chapter on syllabication
| (Taitt.-prat. XXI.), called Anga-samhita-praliaगजडाद्या दबाद्याश्य घोषवन्तः परे हल :॥६॥
rana, with a full description of Svarabhakti. (I,12-14.)
This again is followed by the Sthana-prakarana, सविशेषस्तु यस्तस्य ज्ञेयं वर्णान्तरं बुधैः। corresponding with Taitt.-prat. II, and this by
the Kilanirnaya-prakarana, on the Matrás, on तुल्यरूपं सवर्ण स्यालोप: स्यादप्यदर्शनम् ।। ७॥
3714, and on the three Vrittis. The two followवर्णस्य लवर्णस्य पृक्तसंज्ञा : प्रकीर्तिताः। ing chapters, with which the treatise concludes, अवसाने ऽन्त्यवर्णाश्च नादा इति बुधैः स्मृताः॥८॥ appear to be called Savarna (?) and Uchcharanaआख्यानेकस्य वर्णोधः स्वरस्य कारतोत्तरः।
prakarana.
The Vyása-siksha appears to me to be a work भवेदकार : कारो| हलां रस्त्वेफगो भवेत् ।।९।।
of very great importance for two reasons : firstly,
(I, 16-21.) because it shows to us, more clearly than this is अदन्तं ग्रहणं वास्यात्संदेहे संनिधि तयोः (I,22,25.)
done by any other Sikshâ, how Sikshâs are based
on and have their origin in the Pritisakhyar%B निर्देशा:कारमुख्याश्यान्वादेशावपिचत्यधः॥१०॥| and. secondly. because, being older than the Tri
(XXII, 4-5.) bhashyarutna, it cannot but be of great value for त्वयैवेति निवृत्तिस्थो ऽधिकारश्वावधारकः।
the interpretation of the Taittiriyaprátisákhya.
The text of this Siksha is accompanied in my अनमान निषेधे स्युर्वेति वैभाषिको भवेत् ॥ ११ ॥
MS. by a full commentary, called Vedatavjana.
(XXII, 6-8.) which begins thus:-- संमिश्र : स्यादथैकत्वं संबन्धः श्रवणे द्वयो। वागीशप्रभृतिस्तुत्यं प्रणम्याहं गणाधिपम् । अनेकव्यञ्जनश्लिष्ट : संयोगश्च प्रकीर्तितः॥१२॥ करोमि व्यासशिक्षाया व्याख्यानं वेदतैनसम् ।।

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About the name of its author I am not certain ; at the end of the first chapter we read इति श्रीवेलमीकन्यासूर्य नारायणावधानिविरचिते वेदतैजसव्यासशिक्षाविवरणे संज्ञाप्रकरणं समाप्तम्; but at the end of the whole work—
गोकर्णाकृतिहस्ते तु निर्दिशेद्दक्षिणे स्वरम् । निवेश्य दृष्टि ( ? ) हस्ताग्रे शास्त्रार्थमनुचिन्तयन् । दक्षिणे गोकर्णा कृतिहस्ते हस्ताग्रे दृष्टि ( ? ) निवेश्य प्रातिशाख्यादिशास्त्रार्थमनुचिन्तयन्नङतेन स्वरं निर्दिशेत् || गु
श्रीरातरंगिण (!) व्यासशिक्षाया भाष्यमुत्तमम् । वेलमीकन्यापूजतस्वरावधानिना कृतम् ॥ इति श्रीवेलमी कन्यास्वरावधानविरचिते व्यासशिक्षा विवरण उच्चारणप्रकरणं संपूर्णम् ॥
पुरुषो हि व्रजेनारीं न नारी पुरुषं व्रजेत् । याङ्गुलीषु सर्वासु नयेदष्टमेव तु (2) सदृतः ॥ शिरःकम्पं विहायैव स्वरन्यासो विधीयते ।। स्पष्टम् । किंच
The commentator quotes, besides other works, the Kálanirnaya-śiksha, Aranya-siksha, Lakshmi
कनिष्ठानामिकामध्यात जैनीमभ्यपर्वसु ।
beduta-dibold, the Boxibidioald and streya sikonld. The text and commentary Sill in my | नीचस्वारधृतोदात्तानष्ठायेण निर्दिशेत् ।।
MS. no less than 258 pages with 8 lines on each कनिष्ठानामिकामध्यात्तम्यङ्गुलीनां मध्यपश्खेवानुदान्तस्वरित
page, each line containing about 35 aksharas.
मध्यमादुलमध्यं स्थास्वरस्थानं विधीयते ॥
SACHCHAYA contains about | प्रचयेोदात्तान्क्रमेणाङ्गुष्ठाग्रेण विनिर्दिशेत् । पक्षान्तरमाह 300 Ślokas, which are divided into 24 chapters |तर्जन्यादि कनिष्ठादि तथैवानामिकान्त्यकम् | with the following titles:-Svarabhaktiprakaraṇa, Dvivaahithya-p, Prayatna-p. Nakira- Naki rânta-p., Anusvâra-p., Anunâsika-p., Mâtrâkâlap., Ekaśruti-p, Varnányatra-p., Kathaka-P.. Dvirakti-pApArva.p. Svamvishayap., Dviralti-p. (!), Yama-p., Krama p., Jata p., Ranga p., Kampa-p., Svarochcharana-p, Varnotpatti-p., Uchchârana-p., Anga-p.-The treatise cites, so far as I can see from my very incorrect MS., Atreya, Nárada, and Paráśara, and its author has freely used the Paniniya-siksha.
16. The SARVASAMMATA-SIKSHA gives in 134 slokas a very clear and intelligible résumé of what is generally taught in the Sikshas. It treats of the doubling of consonants, Svarabhakti, Vivritti, the Vedapithakadoshih the Mhari Ranga, of syllabication, of the accents, and especially the different Svaritas, of the denotation
of the accents by means of the fingers, of Kampa, &c. It begins:
कृपा वरदं देवं गजाननम् । द्वित्वादीनां प्रवक्ष्यामि लक्षणं सर्वमतम् ॥१॥ स्वराष्ट्रत्वमवामोति व्यजनं पब्जने परे । स्पर्शो लकारपूर्वी यो वपूर्वश्च द्विरुच्यते ||२||
and ends :--
ऋषिभिर्ब्रहुधा प्रोक्तं वेदविद्भिस्तथापि हि ।
तृभिः समस्तैस्तु हृहीतं तदीरितम् ॥ ११४|| The verses which describe the denotation of the accents by means of the fingers are as Sollows:--
,
तर्जन्या आदिमं पर्वोदात्तस्य स्थानं कनिष्ठाया आदिमं पर्वानुदात्तस्थानमनामिकाया अन्त्यं पर्व स्वरितस्थानं मध्यमाङ्गुल्या मध्यमं पर्व च प्रचयस्थानमिति विधीयत इत्यर्थः ॥
The text of this Śiksha is in my MS. accompanied by an anonymous commentary which, besides other authorities, quotes a work by the same author entitled Siksha-chandrika. The commentary begins:
ध्याला सर्वजगमाचं साम्बं सर्वार्थसाधकम् । व्याख्यायते ऽधुना शिक्षा सर्वसंमतलक्षणा ||
and it ends :
सर्वसंमतशिक्षापि संप्रदायानुसारतः । वासुदेवप्रसादेन व्याख्याता लक्षणेन वै ॥
The text and commentary fill in my MS. 65 pages, each containing 8 lines with about 38 aksharas in each line.
17. The SIDDHANTA-SIKSHA I have mentioned already when speaking of the Bharadvāja-sikshd, and I have also stated the object for which it appears to have been com. posed. It belongs to the Trittiriya-veda, and is the work of Srinivasa-dikshita. In my own MS. the end of this treatise is wanting, but according to Dr. Burnell's description the whole consists of 74 slokas. The text of this Siksha is accompanied by an anonymous commentary, according to which the author of the original had studied the nine Sikshâs of

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REMARKS ON THE SIKSHÅS.
199
Bharadvaja, Vyasa, Panini (?), Sambhu, Kauhala, Vásishtha, Valmiki, Harita, and Baudhayana, besides the Taittiriya-prátisakhya with the Tribhashya-ratna and other works. The commentator on his part quotes the Bharadvodja and the Sarvasammita-siksha, the Vaishnaváblvidhanakosa, Gangesa, &c.
The two first verses of this Siksha, together with the commentary on the second verse, are as follows: संप्रणम्य सकलैककारणं
ब्रह्मरुद्रमुखमौलिभूषणम्। लक्षणं श्रुतिगिरां विलक्षणं
श्रीनिवासमखिना प्रणीयते ॥१॥ पूर्वाशक्षाः परामर्य प्रातिशाख्यं च सर्वशः। सिद्धान्तशिक्षां वक्ष्यामि वेदभाष्यानुसारिणीम् ॥ २॥ भारद्वाजव्यासपारि (!) शंभुकौहलवासिष्ठवाल्मीकिहारीतवीधा. यनोक्तशिक्षानवकं परामर्थ्य तदनुक्तसंदिग्धपदानि पर्यालोच्य विभाज्यरववैदिकाभरणादिव्याख्यानपुरःसरतया कृत्स्नं प्रतिशाख्यं च परामृश्य वेदभाभ्यानुसारिणी भट्टभास्करीयादिशोधनजन्यतया विश्वसनीयाँ दुष्पाठपरित्यागे निष्कम्पप्रति (1) हेतुभूतां च सिद्धान्तशिक्षा वक्ष्या मे | सिद्धान्तशिक्षेयन्वर्थसSTT T
r at TITUE 1a हकारे वा द्विर्भावो जायते क्वचिदित्यादिशिक्षावचनाना प्रानिशाख्यविरोधो ऽस्ति नेह तथेति भावः ।।
The Sikshas or works on Siksha which are mentioned in the above, but copies of which I have not yet been able to procure, are
18. The Atreya-siksha. 19. The Anduvraji-silisha ().
20. The Kdlanirnaya-sikshd; this is probably the work quoted in the Tribhåshyaratna, XVIII. 1.
21. The Kauhala-silshá. 22. The Parusan-silshá. 23. The Daudhayana-siksha. 24. The Lakshmikánta-siksha. 25. The Válmáki-siksha.
26. The Sambla-siksha; I believe this to be the title of the so-called Rig-version of the Pániniya-sil-sla. 8 The lines quoted in the commentary on the Vyása-siksha from the Sambhuśiksha areमनः कायामिमाहन्ति स प्रेरयति मारुतम् । मारुतस्तूरसि चरन्मन्द्रं जनयति स्वरम् ।।
§ See the expression in v. 3 of the Rig-version of the Pån s., and compare with it expressions such as
27. The Siksha-chandrika. 28. The Harita-sikshi.
Dr. Barnell (On the Aindra Grammar, p. 46) enumerates besides
29. The Kausiki Siksha. 30. The Gautami Sikshd.
From the above short description of the Sikshå-treatises which I have collected, it will appear that the term Sikshả, or, as it is occasionally spelt in MSS. from the south of India, Siksha, is applicable to any work which treats of the classification and pronunciation of letters, and that in particular it denotes such works as profess to teach the correct pronunciation and recitation of the Vedic texts; lastly, the term Sikshâ has been applied, as it would seem to me, somewhat improperly, also to works composed for the purpose of keeping the Vedic texts free from incorrect readings. The 17 works described above may be classified thus :
A. Works which teach the classification and pronunciation of letters without special reference to the Vedic texts :-The Apisali Siksha.
B. 1. Works which profess to lay down all the rales to be observed in the pronnuciation and recitation of the Vedic texts, (a) Without, so far as I can judge, reference to
any particular Veda :-The Cháriyaniya-, Paniniya-, Mandúki-, Yajnavalkya-, and
Vásishtha (?)-Sikshấs. (6) With particular reference to the Taitti
riya Veda :-The Vyásr-siksha. (c) With particular reference to the Sáma
veda :--The Náradi and Lomasi Sikshas. (d) Profossedly compilations :-Sikshásamu
chchaya and Sarvisammata-siksha. B. 2. Works which lay down particular rules to be observed in the pronunciation and recitation of Vedic texts : (a) Works teaching the peculiar pronuncia
tion of certain letters only, as adopted by the followers of the Madhyandini Sukha of the Yajurveda:-The Amogh inindini (?).
Kesava-, and Mallyandini Sikshas. (6) Works teaching the peculiar accentuation
of Vedic passages in the Taittiriya Ára
nyaka :--The Aranya-sikshd. C. Works composed with the object of keeping the Vedic texts free from wrong words :The Bharadvája- and Siddhanta-sikshús. i t H er
HCT in the Mandaki Chardyaniya, and other Sikshas.

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Concerning the relation between the Prâtisàkhyas and such Sikshâs as are enumerated under B, which may be called the Sikshas kar fox, my views are, shortly expressed, as follows:
Much of what is taught in these Sikshâs was taught before them in the Prátisakhyas, but as the latter were found to contain many rules with which the reciter of the Vedic texts had no concern, manuals-such as the Sik
SRADDHA CEREMONIES AT GAYA. BY PROF. MONIER WILLIAMS.
The city of Gayâ is most picturesquely situated on the river Phalgû, about 60 miles southwest of Patna, near some isolated hills, or rather short ranges of hills, rising abruptly out of the plain. The town itself crowns two low ridges, whose sides, covered with the houses of its narrow, tortuous streets, slope down to an intervening hollow occupied by the temple and sacred tank dedicated to the Sun. But the most sacred temple, and the great centre of attraction for all Hindus who wish to perform once in their lives a Gaya-sráddha for their forefathers, is the Vishnupada temple, situated on one of the ridges, and built of black stone, with a lofty dome and golden pinnacle. It contains the alleged footprint of Vishnu in a large silver basin, under a silver canopy, inside an octagonal shrine. Pindas and various kinds of offerings are placed by the pilgrims inside this basin round the footprint, and near it are open colonnades for the performance of the śráddhas. About six miles from the city is the well-known place of pilgrimage called Bodh-Gayá, celebrated for a monastery and numerous temples, but chiefly for the ancient tower-like structure said by the natives to be more than 2200 years old, and originally a Buddhist monument. It has near it other alleged footprints of Vishnu (probably once assigned to Buddha), under an open shrine. Behind the tower, on an elevated stone terrace reached by a long flight
[JULY, 1876.
shás are which are known to us-had to be composed which professed to give only the rules required for the correct recitation of the Vedas, and to give them in both an intelligible and an easily remembered form; the composition of such manuals became the more necessary when the recitation of the Vedic texts had become so artificial that it no longer was suffi ciently accurately described by the comparatively simple rules of the Prátiśákhyas.||
I cannot conclude these remarks without a word of thanks to the gentlemen whose kindness has enabled me to collect the treatises described in the above. The Secretary of the Asiatic Society at Calcutta has placed at any disposal all the Siksha MSS. which belong to the Society. Dr. Rajendralâl Mitra has, with his usual kindness, furnished me with copies of the Amoghânandini, Katyayana, and Lomasi Sikehas. My friend Dr. Bühler has collected
of steps, is the sacred pipal tree under which, according to popular belief, the Buddha attained supreme knowledge. The tree must be many centuries old, but a succession of trees is secured by planting a new one inside the decaying stem of the old. In a chamber at the bottom of the tower-like Buddhist monument-now used as a temple-a substitute for the original figure of Buddha (carried off by the Burmese about a hundred years ago) has been placed, for the sake of the Buddhist pilgrims who come to repeat prayers and meditate under the tree; and in the same place a linga has been set up, to which the Hindus do pújd. When I visited the spot many persons were in the act of worshipping, and several members of the Burmese embassy, who had come to meet the Prince of Wales at Calcutta, were to be seen reverentially kneeling, praying and meditating under the sacred tree.
Before describing the śraddhas at Gayâ, I may state that I asked several pandits in different parts of India to give me the reasons for attaching special efficacy to the celebration of religious rites for ancestors in that locality. The only reply I received was that in the Gayamahatmya and Gayd-śráddha-paddhati it is declared that a powerful demon (asura), named Gaya, formerly resided there and tyrannized over the inhabitants. Vishnu took compassion on them, fought and killed the demon, and for me, on his travels in Gujarat, Rajputana, and Kashmir' besides the Sikshåpanjika, no less than eight Sikshas: the Amoghanandini, Apisali, Kesava, Chârâyaniya, Náradi. Mândûki (3 copies), Madhyandini, and Yajn.. alkya. And to the kindness of Colonel Malleson of Maisur I owe copies of the Aranya, Bharadvaja, Vasishṭha, Vyasa, Sarvasam mata, Siddhanta-sikshas, and of the Siksha-samuchchaya, together with their commentaries.

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as angushtha-mátra,
of the size of a thumb,' and remains hovering near it. The deceased man, thus reduced to the condition of a simple individual soul invested with a subtile body, is called a preta, i.e. a departed spirit or ghost. He has no real body capable of enjoying or suffering anything, and is consequently in a restless, unsatisfactory and uncomfortable plight. Moreover, while in this condition he is held to be an impure being. Furthermore, if he dies! away from his kindred, who alone can perform the funeral ceremonies, and who are perhaps unaware of his death, and unable therefore to perform them, he becomes a piédcha, or foul wandering ghost, disposed to take revenge for its misery upon all living creatures by a variety of malignant acts. I heard it remarked not long ago by a pandit that ghosts are much less common in India now than formerly, and, on my inquiring the reason, was told that communication was now so rapid that few die without their deaths becoming known and without having funeral rites performed very soon afterwards. Besides, he added, it is now so easy to reach Gayâ by rail and by good carriage roads. The object, then, of the funeral rites, which are celebrated for ten days after death, is not only to soothe or give santi by libations of consecrated water to the troubled spirit, but to furnish the preta with an intermediate body, between the linga or subtile' and the sthula or 'gross' body-with a body, that is to say, which is capable of enjoying or suffering, and which, as leading to another future gross body, is sometimes called the kárana-strira or 'causal body.'
JULY, 1876.]
left a print of his foot (Vishnu-pada, commonly called Bishanpada) on the spot where the fight occurred, ordaining that it should be ever after called Gayâ and consecrated to him, and that any śraddha performed there for fathers, forefathers, and relatives should be peculiarly efficacious in securing the immediate conveyance of their souls to his own heaven, Vaikuntha.
It is also stated in the Gayd-máhatmya that the great Rama, hero of the Rámáyana (himself an incarnation of Vishnu), and other heroes set the example of performing śradhas to their fathers at Gayâ. Brahmâ is also said to have performed an aévamedha there, and to have consecrated the whole locality by this act. The plain truth probably is that as the Indo-Aryans proceeded southwards, the Brâhmans found it necessary to invent reasons for attaching sanctity and attracting pilgrims to other spots besides those already held sacred in the North-West.
It was on this account that the Mahatmyas of various places were gradually written and inserted in the Purâņas. Some of these additions, intended to exalt the importance of places like Gaya, are comparatively modern, and the Mahatmyas of one or two tirthas, such as Pandharpur in the Dekhan, are said to have been added during the last fifty or a hundred years. I was even told that Pandharpur has become of late years a kind of rival to Gay â. Alleged footprints of Vishnu like those at Gayà are shown, and the Vithobâ sects perform śráddhas there. Models of the Gaya Vishnupada are made in brass and in black stone, and sold for worship. Several were presented to me. They are often placed, like the Sâlagrâm stone, in the houses of the natives, for domestic pájá.
With regard to the śrállha ceremonies generally, there seems to be much confusion of thought and obscurity, besides great inconsistency, in the accounts given by pandits of the exact object and effect of their colebration. It may be useful to explain to those who have not made the subject their study that a distinction is made between śraddhas and funeral ceremonies (untyeshti). The latter are amangala, inauspicious,' while the former are mangala, auspicious. To understand the reason for this, it should be borne in mind that when a man dies his sthúla-sarira or gross body' is burned, but his soul quits it with the lingasarira or stile body,' sometimes described
201
In this manner only can the preta obtain gati, or 'progress' onward through the temporary heaven or hell (regarded in the Hindu system as a kind of purgatory) to other births and ultimate emancipation. On the first day after death a pinda, or round ball (generally of some kind of flour). is offered, on which the preta is supposed to feed, and which endows it with the rudiment or basis of the requisite body, whatever that basis may he. Next day another pinda is offered, which gives it, perhaps, limbs, such as arms and legs. Then it receives hands, feet, &c. This goes on for ten days, and the offering of the pinda or the tenth day gives the head. No sooner does the preta obtain a complete body than it be comes a pitri, when, instead of being regarded as impure, it is held to be a deva, or' deity,' and

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practically worshipped as such in the graddha ceremonies. Hence a sráddha is not a funeral ceremony (as some have described it), but a worship of departed ancestors; which worship, however, is something very different from pújá to a god, as it is continued at stated periods with a view to accelerate the gati, or progress,' of the pitsis onwards to heaven, and then through the various stages of bliss, called sálokya, sá mipya, and sárúpya, and thence through future births to final union with the Supreme (sá yujya). And the efficacy of sraddhas performed at Gaya is this, that wherever in this progress onwards departed relatives may have arrived, the griddhas take them at once to Vaikuntha, or Vishnu's heaven. The departed relatives especially entitled to benefit by the sráddha rites are as fol- low:-1Father, grandfather, great-grandfather. 2. Mother, mother's father and grandfather. 3. Stepmother, if any. 4. Father's mother, grandmother, and great-grandmother. 5. Father's brothers. 6. Mother's brothers. 7. Father's sisters. 8. Mother's sisters. 3. Sisters and brothers. 10. Fathers-in-law.
An eleventh person is sometimes added, viz. the family spiritual teacher (guru).
Let no one suppose that the process of performing śráddhas at Gayâ is either simple or rapid. To secure the complete efficacy of such rites, a whole round of them must be performed at about fifty distinct places in and around Gaya, besides at the most holy spot of all-the Vishnupada temple-the time occupied in the process being at least eight days, and sometimes protracted to fifteen, while the money spent in tees to the officiating priests (who at Gaya are called Gaywals = Gaya-pálas, regarded by some as an infcrior order of Brahmans), is never less than Rs. 40. But only the poorest are let off thus casily The Maharaja of Kashmir, who is a very strict Hindu, and performed śráddhas at Gaya the other day on his way to Calcutta, is reported to have distributed Rs. 15,000 to the Gaywal Brâhmaņs.
When I was recently staying with Mr. Halli- day, the Collector of the district, I obtained, through his kind influence, from the principal Gaywal, named Chota Lâl, a detailed account of all the ceremonies connected with the Gaya draddhas--which, considering the important position they hold in the Hindu religious system, and considering that no trustworthy description
of them has, so far as I know, hitherto appeared, it may be worth while to place on record.
FIRST DAY.-The ceremonies begin near the sacred river Phalgú. The first duty is to make a sankalpa, or religious vow,'--that is to say, a promise to perform all the rites in regular course. This is done by repeating mantras and pouring out water on the banks of the sacred river. The pilgrims bathe in the Phalgû and perform tarpara, or homage to the spirits of departed an. cestors, with water, kusa grass, and sesamum seed. Then comes the first full sraddha, consisting of offerings of balls made of rice or barley flour with milk, water, flowers, sandalwood, fragrant gam, betel-leaves, areca-nuts, sesamum seed, honey, coagulated milk, and small lighted lamps. All this is done in or near the Phalgú river, which in the dry season dwindles to a narrow stream, leaving a dry sandy bed on each side. 2. The second place is called Preta-Sild or Rama-Silá. Here the pinda sraddha only is performed, i.e. balls of rice flower with milk are offered to the pitsis and afterwards thrown into the river or given to the cows. 3. Rama-kunda. Here they bathe and make both tarpana and pinda-dana, presentation of the balls. 4. KG. kabali : here they perform three pinda-dánas.
SECOND DAY.-5. Brahma-kunda. Here they only bathe and perform tirpana. 6. Preta parvata. Here they make pinda-dána and scatter round upon the ground parched barley reduced to meal or made into a paste.
THIRD Day. 7. Uttara-mánasa. Here they bathe and make tarpana and pinda-dána. They also do homage (pranáma) to the Northern Sun. Pilgrims pass from this station to the next with out uttering a word. 8. Udickí. 9. Kanakhala. At these two stations they bathe, make tarpara and pinda-dana. 10. Dukskina-mánasa. Here, after tarpana and pinic lána, they do homage to the Southern Sun. 11. Jihvá-lola. Here, after bathing in the Pancha-tirtha (five different sacred places near each other), and after tarpana and pinda-dúna, they do homage to Mahadeva (as Pitri and Maheśvara). They also do homage to Gadadhara with panchámrita, i.e. with coagulated milk, clarified butter, milk, honey, and sugar, and adore bim with flowers, sandalwood, fragrant gum, cloth, orna. ments, and lamps.
Fourth Day. 12. Matanga-vápí. Here they bathe with tarpana and pinda-dána, as well as

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perform praņáma to Matangeśvara. 13. Dhar- consist of the following articles :-a cow, a call, máranya. Here they offer pindas in the Chup- a cloth, a vessel for holding milk, a silver hoof, kúpa, and do homage to Dharma and Dhar- a golden born, a tail made of pearls and copper, meśvara Mahadeva. 14. Bodha-taru at Bodha- and gold. Gayà. Here they do homage to the Bodh-tree. The above sacred places are the most famous,
FIFTH DAY. 15. Brahnia-saras. Here, after but there are others where the pilgrims perbathing, tarpana, and pinda-dána, they sprinkle form ceremonies, such as-1. Visála, 2. Lelihána, water over a mango-tree, go round the Brahm- 3. Bharatásrama, 4. Akásagangů, 5. Devanadi, kúpa, and make pranáma to Brahma. 16. Ka- 6. Yamund, &c., to the number of about twentykubali. Here they offer three pindas. (N.B. two. There seems to be here a repetition of No. 4.) With regard to the gráddhas I myself wit.
Sixth Day.-On this day they present pindas nessed at Gayà, they were all performed in at the following stations, near the Vishnu- colonnades and open courts round the Vishnu. pada temple:-17. Rudrapada. 18. Vishnupada. pada temple. One example will suffice. The Here there is adoration, as well as pinda-dána. party celebrating the rite consisted of six men, 19. Brahmapada. Only pinda-dána here and wbo were of course relations, and one Gaywal. at the following stations, where footprints, or The men sat on their heels in a line, with the marks like them, are supposed to be found officiating Gaywal (sometimes called Panda)
20. Garhapatyapada. 21. Ahawaniyapada. 22. priest at their head. Twelve pindas were form. • Sabhyapada. 23. Avasathyapada. 24. Dakshin- ed of rice and milk, not much larger than the ágnipada (only one pinda). 25. Indrapadu.
large marbles used by boys (called 'alleys'). 26. Súryapada. 27. Kárttikeyapada. 28. Agas- They were placed with sprigs of the sacred tulsi. tyapada. 29. Kraunchapada. 30. Ganesapada. plant in small earthenware platters. Then on 31. Chandrapada. 32. Matangapada. 33. Kar- the top of the pind as were scattered kusa grass napada. 34. Dadhichapada. 35. Kasyapapada. 36. and flowers. I was told that the pindas in the Gaya-sira. (Here two pindas are offered.) present case were typical of the bodies of the SEVENTH DAY.-37. Rama-Gaya (pinda
twelve ancestors for whom the graddha was cele dána). 38. Sitakunda (three pindas made of brated. The men had kusa grass twisted round sand). 39. Guyakapa. One pinda and often their fingers, in token of their hands being perthree pindas are presented at this and the fol- fectly pure for the due performance of the rite. lowing five stations :-40. Munda-prishtha. Next, water was poured into the palms of their 41. Kraunchapada or Adi-Gaya. 42. Dhauta- hands,partof which they sprinkled on the ground, pada. 43. Bhima-garta or Bhima-gaya. 44. and part on the pindas. One or two of the men Goprachára. 45. Gadu-lola. Here they bathe, then took threads off their clothes and laid them perform tarpam and pindadána. 45. Akshaya- on the pindas, which act is alleged to be emvata. Here, after the regular gráddha, par- blematical of presenting the bodies of their de. ticular gifts are presented, which strictly ought parted ancestors with garments. Meanwhile to consist of the following articles :-gold, sil. mantras, or Vedic texts, were repeated, under ver, copper, brass, a cow, an elephant, a horse, the direction of the Gaywal, and the hands were a house, land, a bullock, cloth, a bed, an um- sometimes extended over the pindas as if to inbrella, shoes, money, grain. Here also they voke blessings. When all the mantras were feed the Gay wals and do homage to the Bar- finished, and one or two added to pray for partree and to Mahadeva and Mahadevi.
don if any minute point in the ritual had been EGETH DAY.-47. Gayatri-tartha. Here in omitted the whole rite was concluded by the men the early morning they bathe, perform prátah- putting their heads to the ground before the sandhyá, or morning devotions, with tarpam and officiating Brâhman and touching his feet. Of pinda-dána. 48. Sávitri. Here they perform course the number of pindas varies with the mádhyandina-sandhya, midday devotions, with number of ancestors for whom the sraddhas tarpaņa. 49. Sarasvati. Here they perform are celebrated, and the size of the balls and the evening sandhya. 50. Vuitarani. Here, after materials of which they are composed differ acbathing and tarpana, they present gifts, tech- cording to the caste and the country of those nically called godána, which ought properly to who perform the rite. I saw one party in the

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act of forming fourteen or fifteen pindas with all the ceremonies the earthen platters employed oatmeal, which were of a much larger size than were carried to a particular stone in the prelarge marbles. This party was said to have cincts of the temple and dashed to pieces there. come from the Dekhan. Sometimes the pindas No platter is allowed to be used a second time. were placed on botel-leaves with pieces of money Amid this crash of brðken crockery, the tedi(afterwards appropriated by the prieste), and ous round of rites, ceremonies, and vain repetisometimes the water used was taken out of tions, which, if they effect nothing else, certainly little pots with stalks of kusa grass, and with serve to enrich a goodly company of Brahmans, these sprinkled over the balls. At the end of' is perhaps not inappropriately concluded.
GRANTS FROM VALABHI.
BY G. BÜHLER. Two of the three Valabhi grants of which H At hab in the Bhaunagar territory, which is transcripts are given below (B and C*) were'sent held in great esteem by the Någar Brahınans on to me by Mr. Burgess, and A by Major J. W. account of its temple of Nilkanth. The objects Watson, Acting Political Agent, Revakantha. given to him appear to be two, a well (kúpa) The contents of all three so nearly agree with the and bada, i.e. the wild growing produce, roots, ódsanas already published, that it would be a fruits, grass, &c., of a certain locality (PI. II. waste of paper to give a translation. For the 11. 2-3). The latter word occurs in the compound future historian of Valabhi and for the San- yotilapratyayasítápdddvarttasadan. Two portions skritist it will be sufficient to be put in posses- of this word, yotilu and sítápáds, evidently are sion of the facsimiles and transcripts, and to proper names, and yotilapratyayasítápadávartti have notices of the particulars in which the new must therefore designate the place where the inscriptions add to our knowledge of the Valabhi grass and other natural produce grew. Pratyaya kingdom.
occurs in the grant of Dharasena II. (Jour. Bo. A.-The Grant of Dhruvasena I.
Br. R. As. Soc. vol. XI. p. 361), repeatedly placed This grant is inscribed on two plates measur. after the names of persons and before words, like ing 13 inches by 8 each. The rings with which kshetra, 'field,' vápi, reservoir.' Rao Saheb V. they had been fastened together in the usual N. Mandlik renders it held by,' and this ronder. manner, as well as the seal, have been lost, ing may be defended by the statement of the otherwise their preservation is perfect. Thoy Kosha that pratyaya means, among other things, were found in the Bhaunagar Stato. The letters alhina, dependent.' I am inclined to translato closely resemblo those of the grant of Dhru- the whole by the pasture and wild growing vasena I. published in the Indian Antiquary, produce in the sitápádávarta held by Yotila.' vol. IV. p. 106.
Both the pasture and the well aro further The grant is dated from Valabhi. As re- stated to be situated hastakav praharanyarit gards the vann dvali, or the portion giving the kukkatagrame, which I am inclined to render by genealogy, it is to be noted that the five titles in the village of Kuk kata, (situated) in the occurring in the grant first published last year Hasta ka vapra Aharani." Kukkata is the are here not given to Dhruva sena. But it is modern Kükad, in the Gogo Taluka, which lies stated that he meditates on the feet of the Para- a few miles from Hâthab. mabhattâraka, the Supreme Lord. The grantee Hastakavapriharanyai cannot be correct as it WAS a Brahman Sachitisarman, of the Dro- stands. The compounds standing in the Vala
yana gotra, and a student of the Athar- bhi and other grants before the names of villages vaņå Veda (Pl. II. 11. 3-4). This last parti- | contain usually the territorial division, i.e. the cular is of some interest, as there are few proofs . zilla or tâluka, to which the villages belonged. for the early existence of the Atharvaveda, or | A locative is therefore required, and dharanyai for the age of the small colonies of Atharvavedis should be changed to kharanyám. An dharani now found in Western India. The donee resided must have been-like the sthali which so often at Hastaka vapra-probably the modern occurs in the Valabhi grants, like bhukti,
The grant B was kindly lent me by Mr. Wait of Bhaunagar; and C was borrowed from the Darbar for me by Major J. W. Wstaon.-ED.
t Conf., 6.9., below-Grant C.

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GRANTS FROM VALABHI.
205
vishaya, and rashtra-a territorial division. I the case. 'Dhravs' or 'Dhrus' are actually at the am, however, not aware that the word occurs present day employed in Kåt hi våd and anywhere else.
Kachh, and are persons who on the part of the The wording of the second part of our grant Râjâ superintend the collection of the royal differs not inconsiderably from that usually share of the produce in grain, which is made by adopted on the Valabhi sasanas. Thus we have the farmers of revenue. Their duty is to see (Pl. II, 1. 2) anudarsayati for samájñápayati that he does not collect more than his prope (Pl. II., 1. 6), anujnatan for atisrishtain or share.t Dhru is also not uncommon as a pratipaditam, the Prakrit-like form karshápa- family name among Gajarktis. In such cases yntah (PI. II., 1. 7) instead of karshayatah, &c. it has, no doubt, come down from an ancestor Two terms, dhruva and sthånddhikarana, which who held the office. The Sthânâdhikaranas' occur in the enumeration of the officials and appear to correspond to the 'Thânadârs' of the functionaries to whom the king addresses him. present day, who in Kathiâvâd and Rajpatana self (Pl. II., 1.1), deserve a word of explanation. combine police and magisterial functions. In translating formerly the grant of Guha- Lastly, the date of the grant-the seventh senat I rendered the equivalent dhruvadhikara- day of the bright half of Kârttika, of Samvat nika, which occurs there, by 'faithful judges,' | 207, which is very distinct, deserves attention. adding, however, that dhruva might be a tech. It makes the plate the oldest Valabhi grant nical term. I have since found that this is really known.
Transcript. । स्वस्ति वलभीतः प्रसभप्रणतामिवाणां मैत्रकाणामतुलबल५ सपन्नमण्डलाभोगसंसक्तसंप्रहारशतलब्धप्रतापः । प्रतापोपनतदा ३ नमानार्जवोपार्जितानुरागानुरक्तमौलभूतमित्रश्रेणीबलावाप्तराज्यश्रीः . रममामाहेश्वरः श्रीसेनापतिभटक्कः तस्य सुतस्तत्पादरजोरुणनतप5 विवीकृतशिराः शिरोवनतशत्रुचूडामाणप्रभाविच्छुरितपादनखपतिदीधि6 ति: दीनानाथजनोपजीव्यमानदिभवः परममाहेश्वरस्सेनापतिधर। सेनस्तस्यानुजस्तत्पादाभिप्रशस्तविमलमालिमणिर्मन्वादिप्रणीतविधिवि8 धानधर्मा धर्मराज इव विहितविनयव्यवस्थापद्धतिरखिलभुवनमण्डलाभोग9 स्वामिना परमस्वामिना स्वयमुपहितराज्याभिषेकमहाविश्राणनावपूतरा10 जश्रीः परममाहेश्वरी महाराजद्रोणसिंहः सिंह इव तस्यानुजस्स्वभुजबलघ11 टानीकानामनेकविजयी शरणैषिणां शरणमवबोद्धा शास्त्रार्थतात्वानां कल्पतरूरि12 व सुहृत्प्रतयिनां यलाभिलषितफलोपभोगद परमभागवतः परमभट्टा15 रकपादानुध्यातो महाराजधुवसेन x कुशली सर्वानेव स्वानायुक्तक
Plate II. .1 विनियुक्तकद्रगिकमहत्तरचाटभटध्रुवस्थानाधिकरनदण्डपाशिकादीनन्याश्च य
. थासंबध्यमानकाननुदर्शयत्यस्तु वस्सविदितं यथा मया हस्तकवप्राहरण्यं कुक्कटग्रा३ मे योतिलप्रत्ययसीतापादावर्त्तशदं कूपश्च हस्तकवप्रवास्तव्यब्रह्मण सचितिशर्मणे • द्रोणयनसगोवायाथर्वणसब्रह्मचारिण मातापित्रोः पुण्याप्यायात्मनश्चैहिकामुष्मि
+ Ind. Ant. vol. IV. p. 175.
L. 10, read it. L. 11, read Tarmi. L. 12, read 2907II owe this explanation to Mr. Dalpatrim Khikhar, | यि यथा द.. Deputy Educational Inspector, Kachh..
1L. 1, read इंगिक धिकरण' न्यांच- L., read Lino 2, read प्रपत्र with the other plates. L.4, dele | वस्संवि . L.3, read ब्रामण . L.4, read द्रोणायनाचारिण; first मा , read भटार्क:- L.6, rend विभव. L.7, read मौलि. | पुण्याच्यायनाया'.

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THE INDIAN ANTIQUARY.
(JULY, 1876.
पुत्र
5 कयथाभिलषितफलावाप्तिनिमित्तमाचन्द्राकार्णवक्षितिसरित्पर्वतसमकालीनं 6 पौत्रान्वयभोज्यं ब्रह्मदेयमनुज्ञातं यतोस्योचितया ब्रह्मदेयस्थित्या भुंजतः प्र7 दिशतः कर्षापयतः कृषतो वा न कैश्वित्स्वल्पाप्याबाधा कार्यास्मद्वजैरागामिनप- *
तिभिश्वानियान्यैश्वव्ण्यस्थिरं मानुष्यं चावक्ष्य सामान्यं च भूमिदानफलमवगच्छद्धि" इयमस्मदनुमतिरनुमन्ताव्या' यश्वाच्छिन्द्यादाच्छिद्यमानं वानुमोदेस पचभिर्महाप10 तकैस्सोपपातकैस्संयुक्तस्स्यादिपि चाव व्यासगीत: लोको भवति षष्टि वर्यसहस्रा11 णि स्वर्गे मोदति भूमिदः आच्छेत्ता चानुमन्ता च तान्येव नरके वसेदिति 12 स्वहस्तो मम महाराजध्रुवसेनस्य दूतकः प्रतीहारमम्मकः लिखितं किककेन
no (pon) Aira yo (6) B.-The Grant of Guhasena.
of the Valabhi dynasty already favoured the The grant of G uhasena is inscribed on two Bauddha faith. This Bhatárka Vihara must plates 14' by 9" each. The ring and seal afterwards have been alienated from its original which held them together are preserved, and the destination, as the phrase rajasthánlyasardya latter shows the usual cognizance, the reclining prasádikrita shows. bull with the inscription Sribhatárkkah. As the Mimmi was, no doubt, like the venerable seal has been forcibly torn out of its place, the Dudda, whose name occurs in the formerly pubparts of the plate adjoining the ring-holes have lished grants of Dhruvasena I. and Guhasena. been damaged. Both plates are thickly covered a Bauddha nun. with verdigris. Very few words only on Plate | The object granted is VatasthalikäpräytyabaI. are legible. But these suffice to show that humilagráme kutumbisya maneragopakachhendu. the grant was dated from Valabhi, and that the vakaddsaklstrdyah (1.5), which I translate first plate gave nothing but the varsávali from tentatively by the income (dya) (to be paid) Bhatarka to Dharapatta, such as it is known by the Kanabi Syåmanera, the herdsman to us from the grants of Dhruvasena I. and Chendavaka, and the Dasaka Astra in the Dharasena II. Plate II. begins with the last village of Bahumúlâ belonging to Vatasthalikportion of the description of the grantor, G 2- pråya (?)." hasena. There it is that the most interesting The date is the 14th day of the dark demistatement occurs. For in line 2 the illustri. lunation of Abvayaja of Samvat ng it , which ons king Guhasena is called Paramopásaka, possibly may be 268. The second sign is,
the ardent devotee of Buddha,' whence it ap- however, read 40 by General Cunninghamt and pears that this ruler was actually converted to Pandit Bhagvinlâl Inderji, and 50 by Professor Buddhism. In the grant formerly published (Ind. Bhåndirkar. I have given the reason whicla Ant. vol. IV. p. 174) he still professed Saivism inclined me to read it 60 in the Ind. Ant. vol. and called himself Paranamdheśvara.
IV. p. 174. I think that the question does The donee is (11. 6-7) the "community of require further consideration, but that more foreign monks belonging to the eighteen schools plates are required in order to decide it. The (of the Hinayana) and living in the A bh yan. last sign has been taken for 6 by Professor tarik & Vihara or monastery, which had been Bhandarkar. But the sign for six is 4. My built by the venerable Mimmâ, and was situat- reading was suggested by a remark on the subed close to the monastery of Bhatdrka presented ject which Pandit Bhagvanlal made to me last to the Rajasthåniya Súra" (1. 7). If the reading year. Bhatarka were quite certain, it would be of Among the officers to whom king Guhasena some interest, as it would prove that the founder addresses his commands there are two not
• L. 7, read °**°. L. 9, read fra G † Jour. Beng. As. Soc. HET9° L. 10, read fara #;
I See Jour. Bo. Br. R. As. Soc. vol. X. p. 69.

Page #253


Page #254

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Page #255

JULY, 1876.]
GRANTS FROM VALABAI.
207
found in the other grant—the anutpannådánasa- of Kshemendra. There it is said-Prak. IV. mudgráhaka and the saulleika. The latter ape (beginning) probably custom-house officers, who collect the प्रजापालनार्थमुद्दहति रक्षयति स राजस्थानीयः।। sulka or dues & Regarding another officer, the "He who carries out the object of protecting rajasthantya, whom our grant mentions twice, subjects and shelters them is called a Rajasome information is found in the Lolaprakasa | sthaniya, i.s. 'a viceroy.'
Transcript.
Plate II. ।! नाधिकार्थप्रदानानन्दितविद्वत्सुहृत्प्रणयिहृदयः पादचारीव सकलभुवनमण्डलाभोग * प्रभोद : परमोपासकःमहाराजश्रीगुहसेन x कुशली सर्वानेवायुक्तकविनियुक्तक .... महत्तरण
चाट5 भटधुवाधिकरणिकदाण्डपाशिकचोरोदरणिकानुत्पन्नादान गल्किकराजस्थानीयकुमारान
मात्यादिकान्यांश्च यथा • संवध्यमानकान्समाजापयत्यस्तु वस्संविदितं यथा मया मातापित्रोः पुण्याप्यायनाय॑मात्मनश्थैहिकामु
मिकयथाभि.5 लषितफलावाप्तये वटस्थलीकापायीयबहुमूलाग्रामे कुटुंबिश्यामणेरगोपकछेण्डवकदासकास्त्रायस्सोद्र
सोपरि• करास्सभूतवातप्रत्यायः सर्बधान्यहिरण्यादेया सोत्पद्यमानविष्टिकः राजस्थानीयशूराय प्रसादीकृत. 7 भटार्कविहारप्रत्यासन्नमिम्मापादकारिताभ्यन्तरिकाविहारे नानादिगभ्यागताष्टादशनिकायाभ्यन्तरा
ठभिक्षुसङ्गाप 8 ग्रासाच्छादनशयनासनग्लानभैषज्यादिक्रियोत्सर्पणार्थमाचन्द्रार्कार्णवसरिक्षितिस्थितिसमकालीनंभ
मिच्छिद्रन्यायेन प्रति. पादितं यतोस्य न कैश्वित्परिपन्थना कार्यागामिभद्रनृपतिभिश्चास्मद्वंशजैरनित्यान्यैश्वाण्यस्थिर
मानुष्यं सामान्यं च 10 भूमिदायफलमवगच्छद्भिरयमस्मदायोनुमन्तव्यः परिपालयितव्यश्च यश्चैनमाच्छिन्द्यादाच्छिद्यमानं
वानुमादेत स पञ्चभि। महापातकैस्सोपपातकैस्संयुक्तस्स्यादपि च । बहुभिर्बसुधा भुक्ता राजभिस्सगरादिभिः यस्ययस्य
यदा 12 भूमिः तस्यतस्य तदा फलम्यानीह दारिद्यभयानरेन्द्रनानि धर्मायतनीकृतानि निर्माल्यवान्त13 प्रतिमानि तानि को नाम साधुः पुनराददीत । लक्ष्मीनिकेतं यदपाश्रयेण प्राप्तोसि ........
" ........ पक्षंन्येव च पुण्यान्यभिबद्धा यथा न कर्शनीयो झुपकारिपक्ष इति . 15 स्वमुखाज्ञा ।। लिखितं सन्धिविग्रहाधिकरणाधिकृतस्कन्दभटेनेति सं आश्वयुजबदि १६
C.-The Grant of skladitya III. V. N. Mandlik in the Joner. Bo. Br. R. As. Soc. The grant of Silâditya III. is written on two vol. XI. p. 334. The greater portion of its plates of large size,16 inches by 13. They are in | contents agrees closely with the other grant of perfect preservation, and the ring and seal belong. Siladitya published in the Jour. Beng. As. Soc. ing to them are in their proper place. The char- and the above-mentioned two sâsanas. acters resemble those of the two grants of Sila- | The grant is dated (Pl. L, I. 1) from the ditya IV. published by the Hon'ble Rao Saheb | 'camp of victory fixed at the tankof Baladitya,
SSee also the Pet. Dict....
L.6, read करस्स देयः . L.7, भटार्क° doubtful. L. 14, 4 Line 2, महत्तर indistinct. L.b, बटस्थ' doubtful, I except the last five words, all indiatinot and doubtful.

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THE INDIAN ANTIQUARY.
[JULY, 1876
and was therefore issued during a royal pro- Valabhi. For the Hon'ble Rao Saheb's peligree gress.* The Bâlâditya after whom the tank of the Valabhi dynasty, given loc. cit. p. 331, is was named is probably king Dhru vasena II. disfigured by an error regarding his No. X., of Valabhi, who, according to Pl. I., 11. 25-26, which probably is due to the printer. Dr. Bhâû bore that surname
Daji's list, though it gives the names correctly, The variśdvali teaches us absolutely nothing does not distinguish between actual rulers and new. But it may be as well to extract from it and princes who, though not kings, were fathers the preceding grants a correct list of the kings of of kings.
11 Bhatarka, Senapati.
2 Dhara. sena I., Senapati.
5 Dharapatta.
3 Drona-
simha, Maharaja.
4 Dhruva
sena I.
6 Guhasena.
7 Dharagena II.
8 Siladitya I.,
Dharmaditya.
9 Kharagraha I.
10 Dharasena III.
11 Dhruva
sena II, Baladitya.
Derabhata.
12 Dharasena IV.
Śladitya.
14 Kharagraha II.,
13 Dhruvasena III.
Dharmaditya.
15 Siladitya IT
16 siladityadeva III. 17 Siladityadeva IV.
The last two Šiladityas II. and III. of our grant are said to meditate on the feet of the supreme Bhattâraka the king of kings the supreme lord Bava (Pl. II., 1. 27), and of the supreme Bhattâ raka the king of kings the su
• The Valabht and Gurjara grants begin always, and those of other dynasties sometimes, with a statement of the place where the grant was issued. They are in fact dated just like our documents and letters. Sometimes we find simply the name of the town, as Valabhitah, from Valabht.' But frequently we find the expression jayaskandhavardt, 'from the camp of victory,' which in every case is followed by a compound ending in vasakåt, 'fixed at ... Thus we have in the grant of Dhruvasena (Ind. Ant. vol. IV. p. 106) jayaskandhaudrát Khuddavediya-visakat, from the camp of victory fixed at Khuddavedlya ;' in the grants of Siladitya IV. jayaskandhavarat srikhetaka vdsakát,
from the camp of victory fixed at Srikhetaka,' &c. All such grants dated from & camp were evidently issued during royal progresses, or whilst the king was on & warlike expedition. This long note may appear unnecessary to many; but the mistranslation of the beginning of the grant of Siladitya IV. given in Jour. B. Br. R. As. Soc. vol. IX. p. 346 will show that mistakes on so simple matter are eren now not impossible.
This inscription disproves also the assertion made in Jour. Bo. Br. R. As. Soc. vol. XI. p. 352, note, that all copper-plates since the time of this Dhruvasena (IV.) are dated from Kheta ka'-which must be identified not with Khed in Gujaråt, but with one of the homo. Lymous villages in Kathiával. The assertion made in the
preme lord Bappa" (P1. II., 1.21), respectively; and in the grant of Siladitya IV. that king also professes his devotion to Bappa. The Hon'ble Rao Sâheb V. N. Mandlik expresses his belief (loc. cit. p. 355) that Bâ va and Bappa were same note that Khede in Gajarkt became the capital of the Valabht kings has, hitherto, not been proved.
+ Jour. Bo. Br. R. As. Soc. vol. VIII. p. 945.
I The numbers prefixed to the names show the order of the succession. The names without numbers marked are those of princes who, according to the grants, did not actually reign at Valabhi.
Kings Nos. 1-4 are to be found on the plates of Dhravasena I. (see above), Nos. 5-6 on the plates of Guhasena (see above), and Dharasena II. (Jour. Beng. As. Soc.); for the remainder there are the plates of Dharmena II., of Staditya L. (Jour. Bo. Br. As. Soc. vol. XI. p. 369), Dharasena IV. (Ind. Ant. vol. I. p. 14), Siladitya III. (the one under discussiou), and Siladitya IV. (Jour. Bo. Br. R. As. Soc. vol. XI. p. 335).
The extreme limits between the dates known at present are 196 years (Dhruvasena I., Samvat 207, and Siladitya IV., Samvat 408), which have to be divided among nine generations. As regards the spelling of the names, Bhatarka and Derabhata ought not to be spelt with two t's, mais soinetimes done on the plates and by antiquarians. For it is inappropriate to make a ruler a bhatta or priest. Bhata, i.e.' warrior,' on the other hand, is a fitting appellation. We owe the bhatta in the grants merely to the careleseness of the engravers, who usually did their work no better than bad copyints do it nowadays.

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JEET, 1876.]
GRANTS FROM VALABHI.
209
the gurus or religious teachers under whom the In the present stage of our knowledge of the three kings sat, and appeals to the Vengi grant history of the kings of Valabhi, I do not think it of Vijayanan divarma, as well as to un- advisable to hazard any conjecture as to the counpublished Nepal inscriptions, where a Bhatta- | try of king Bå va and king Bappa, or regardraka Bappa is mentioned. I regret that I have ing their relations to those of Valabhi, though to enter my protest against this explanation. For Hiwen Thsang's account of the kingdom as the Báva and Bappa of the Valabhi grants does seem to furnish us with materials for them. are both styled 'kings of kings' and 'supreme | The donee of our grant is Bhataku mara, lords'-in fact receive exactly the same epithets son of Dronaputra,a Brahman of Valab hi, as the rulers of Valabhi-they cannot, it seems an emigrant from Gomitrika, who belonged to to me, have been mere priests or gurus, but must the Bharad vaja gotra and studied the have been real kings. At least I should like to Maitrdyaniya redaction of the Black Yajurveda. see & well anthenticated instance where a guru He also receives the epithet tachchaturvidyareceives exactly the same titles as a king. traividyasamanya, which is not quite clear to
Secondly, the Bappa of Vijayanandi me. (Pl. II., 1. 23.) The object granted is could not have been the Bappa of our grant the village of Lona pad raka, which is de--even if the latter were a priest. For Vija- scribed as situated in the Lonâpadrakasthali, yânandivermà styles himself parama- and is qualified by a further unintelligible Bhagavatah, 'the great or ardent worshipper epithet, khodasthalakoparipata kasahita. of Vishnu,' while our kings call themselves The date of the grant is the ninth day of paramamāhefraras, 'great or ardent worship- the dark demi-lanation of Sravana of Samvat pers of Siva.'. The gurue must be of the sect | 342. The second sign of the Samvat is doubtful; of the worshipper, and the Valabhi Bappa | I read it tentatively as 40 on the strength of must therefore have been a Saiva, whilst the | Dr. Bhâu Daji's statements, Jour. Bo. Br. R. Vengi Bappa must have been a Vaishnava. IAs. Soc. vol. VIII. p. 230.
Transcript. । स्वस्ति जयस्कन्धावारात् बालादित्यतटाकवासकात् प्रसभप्रणतामित्राणां मत्रकाणामतुलबलसंप
नमण्डलाभोगससक्तप्रहारशतलब्धप्रतापा प्रतापोपनत * दानमानार्जवोपाजितानुरागादनुरक्तमौलभृतश्रेणीबलावाप्तराज्यश्रियः परममाहेश्वरश्रीभटा
दिव्यवच्छिन्नराजवशान्मातापितृचरणारविंदप्रणतिप्रविधीताशे, पकल्मषः शैशवात्प्रभृति खद्वितीयबाहुरेव समदपरगजघटास्फोटनप्रकाशितसत्वनिकषस्तत्प्रतापप्रण
तारातिचूडारत्नप्रभाससक्तपादनख• रश्मिसंहतिः सकलस्मृतिप्रणीतमार्गः सम्यपरिपालनप्रजाहृदयरंजनान्वर्थराजशब्दो रूपकान्तिस्यै
र्यगांभीर्यबुद्धिसंपद्भिः स्मरशशाङ्गाद्रिराजोदधिनिदा। गुरुधनेशांनतिशयानः शरणागताभयप्रदानपरतया तृणवदपास्ताशेषस्वकार्यफल प्रार्थनाधिकार्थप्र
दानानंदितविद्वत्सुहृत्प्रणयिहृदयः प• दचारिसकलभुवनमण्डलाभोगप्रमोदः परममाहेश्वरः श्रीगुहसेनस्तस्य सुतस्तत्पादानखमयूख
संतानविसृतजान्हवीजलौघप्रक्षालिताशेषकल्मष 7 प्रणयिशतसहस्रोपजीव्यमानसंपद्रूपलोभादिवाश्रितः सरभसमाभिगामिकैर्गुणैः सहजशक्तिशिक्षावि
शेषविस्मापिताखिलधनुर्द्धरः प्रथमनरप• तिसमतिसृष्टानामनुपालयित धर्मदायानामुपकर्ता प्रजोपघातकारिणामपप्लवानां दर्शयिता श्रीसरस्व.
त्योरेकाधिवासस्य संहतारातिपक्षलक्ष्मीप$ " With cultivated land and salt marsh."-ED. L.s, dele anusvara over धनेशान;-read 'फल: L.6,
L.1, read मैत्रकाणा-संसक प्रताप . L.2, read read पादचारीव-पादनख"; कल्मष:- L.8, read पालयि राजवंशा.° L. 3, rend संसक्त. L., read मार्गसम्यकप. | ता:-मुपप्रवानां.

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210
THE INDIAN ANTIQUARY.
[JULY, 1876.
• रिभोगदक्षविक्रमो विक्रमोपसंप्राप्तविमलपात्यिवश्रीः परममाहेश्वरः श्रीधरसेनस्तस्य सुतस्तत्पादानुध्यातः सकलजगदानंदनात्यद्भुतगुणसमुदयस्थगितसमग्रदिङ्कण्डलः समरशतविजयशोभासनाथमण्डलाग्रद्युतिभासुरररांसपीठो व्यूढगुरुमनोमहाभारः सर्व्वविद्यापरापरविभागा * 11 धिगमविमलमतिरपि सर्वृतः सुभाषितलवेनापि सुखोपपादनीयपरितोषः समग्रालोकागाधगांभीर्य्यहृदयोपि सुचरितातिशय सुव्यक्तपरमक
10
संपदुपसेवानिरूढधर्मादित्यद्वितीय
तहृदयः प्रख्यातपौरुषास्त्र कौशला
12 ल्याणस्वभावःखिलीभूतकृतयुगनृपतिपथविशोधनाधिगतोदग्रकीर्त्तिर्द्धर्मानुपरोधोज्वलतरिकृतास्थासुख15 नामा परममाहेश्वरः श्रीशीलादित्यस्तस्यानुजस्तत्पादानुध्यातः स्वयमुपेद्रगुरुणेव गुरुणायादरवता समभिलषणीयामपि राजलक्ष्मीं स्कन्धासक्तां परम14 भद्र इव धुर्य्यस्तदाज्ञासंपादनैकरस तयैवोद्वहन्खेट सुखरतिभ्यामनायासित सत्वसंपत्तिः प्रभावसंपद्वशीकृतनृपतिशतशिरोरत्नच्छायोपगूढपादपी15ठोपि परावज्ञाभिमानरसानालिगितमनोवृत्तिः प्रणतिमेकां परित्यज्य प्रख्यातपौरुषाभिमानैरप्यरातिभिरनासादितप्रतिक्रियोपायः कृतनिखिलभुवनामोदविमलगुप्णसंहतिः प्रसभविघटितसकलकलिविलसितगतिनीचजनाधिरोहिभिरशेषैर्दोषैरनामृष्टात्यु17 तिशयः गणतिथविपक्षक्षितिपतिलक्ष्मीस्वयंग्राह प्रकाशितप्रवीरपुरुषप्रथमसंख्याधिगमः परममाहेश्वरः श्रीवर ग्रहस्तस्य सुतस्तत्पादानुध्यातः 18 सर्व्वविद्यागमविहितनिखिलविद्वज्जनमन परितोषातिशय सत्वसंपदा त्यागौदार्येण च विगतानुसंधानासमाहितारातिपक्षमनोरथाक्षिभंग सम्यग्रुप19 लक्षिताने कशाखा कलालोकचरितगव्हरविबाधोपि परमभद्रप्रकृतिरकृत्रिमप्रश्रंयविनयशोभाविभूषणसमरशतजयपताकाहरणप्रत्यलोदय20 बाहुदण्डविध्वंसनखिलप्रतिपक्षद पौदय स्वधनुः प्रभावपरिपूतास्त्र कशलाभिमानसकलनृपतिमण्डलाभिनंदितशासनः परममाहेश्वरः श्रीधरसेन2। स्तस्यानुजस्तत्पादानुध्यातः सच्चरितातिशयितसकलपूर्व्वनरपतिरतिदुःसाधानामपि साधयिता विषयामूर्त्तिमनिव पुरुषकारः परिवृद्धगुणानुरागनिईरचितवृ
2. त्तिर्मनुरिव स्वयमभ्युपपन्नः प्रकृतिभिरधिगतकलाकलापः कान्तिमान्निव्यतिहेतुरकलंक: कुमुदनाथ : प्राज्यप्रतापस्थगितदिगन्तरालप्रध्वंसितध्वान्तराशि25 सततोदित सविता प्रकृतिभ्यः परं प्रत्ययमर्थवन्तमतिबहुतिथप्रयोजकानुबन्धमागमपरिपूर्णां विदधानः
सन्धिविग्रहसमासनिश्वयनिपुणः
स्थानेनुरूपमादेशं ददगुणवृद्धिविधानजनितसंस्कारः साधूनां राज्यशालातुरीयसूत्रयोरुभयोरपि विष्णतः प्रकृष्टविक्रमपि करुणामृदुहृदयः श्रुतवान्यप्यगर्वृितः कान्तोपि प्रशमी स्थिर सौहृदय्योपि निरसिता दोषवतामुदयसमयसमुपजनितजनतानुरागपरिपिहितभुवनसमत्थितप्रथितबाला
16
24
25
दपदयः - कौशला'. L. 21, read मूर्तिमानिव निर्भरचिच: L. 22, read तिभिर्म° त्रिवृति:- दिगन्तरालः; राशि:- L. 23, read सततोदित: प्रयोजना परिपूर्ण L. 24, road निष्णातः L. 25, read. वान
* L. 10, read द्युतिभासुरतरांस
L. 13, read तरीकृ । विध्वंसितनिखिलं ता. L. 13 read सुपेन्द्र ("). L. 15 read लिंगित: L. 16, read गतिनच L. 18, read विद्याधिगम with other plates, षातिशयः क्षभंग: L. 19, read विभागोषि; "प्रश्रय; विभूषणः. L. 20, read परिभूता;

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1 VALABHI GRANT OF SİLADITYA III. (FIRST PLATE)
Indian Antiquary. Vol. V. p. 813
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འ༤ & . ཀ ༩ (༡༥ccདང་ , ) -ca ༢་ :དུ ཎ ཏ :) འགr''ཀའ'g43ཀའ/stj༢༡༠ 'ནx?༩” ཤིཀྐ ཀརྨt21a1ost/1?ཀ,
༡༡, ,,,། r༣ ༩༤༡ ༢ , ག ད ན)ནཱ། ཀ ཀ་A\༣;༩༽ ཀྱིne༡ འ?SS 11:1893; 218 )aཀྱིac.nzn't1djཀ,8:djཀ, 7tn། E43:36 ni、་ ཀ ia; gi ༧༩༡༠ ༧32 J། ཀ༤༤ པ་ c༡༩497ན34 1༩:
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འི རྒྱདuzug༧ ” w༧ r 2:མ1ཀrgཀཾ ཀ93༢:ཌ'ཧ་ཏ3zna% jཔ་ :: i༩༨༤༡ yནuc༩ ༧༣ ༡szམཚsu༣༧9༄༅/ww1jབས)པཱདུ " * ༩༧ r" "་ བེད}ཚ༩ ་. ་་ ༡;་ ༢༡༡༨༔ ass 338?zམཾ gycz83༩uཚོ 23:dix861: cjཔའ།) 21) བལྭ༩•བྷཱ་ ་ , ༡༣༠ , :5༥ ,ing© 3ccཤ༩:༧yjའབཀཾe • ཏེ་ མ? ayཀ༩༩ gཀོམ།IGZvg,379) , 2::་ ༈ !:མཚུ་་་ཤ ཀ༽ 1?ཀsd ཙ༩sfjལ ནི པ:མ) 3:53cདེནbajgh var;
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(3:༤༡ ཀ/2) ལྭzog/v༥t3}}ཆབ ༽སg Z/ཐེབཙ?༧༥༧༧vདྲི་བ། ། ངེ༡༡༧7%maj༧༽ རཏུ་བབཙ་ ༡1:y?༔«:219 བ》༽y༤༽ ཡ སྟེ
་ ་ ་་་ ནི ༡ :༡༧:༢༧༩༣༩:༢ ༡༩༩༣བྷོ ༡༩ :བྱེཊ་ ༤:, ། ༡༧༡ག ༢༩༧༧ ལg ༢༠༩ ji (ཀབ!34?འིལ༡5 '། ལུy ཀྱར
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VALABHI GRANT OF SILADITYA 111. (SECOND PLATE,
JA4%༤ ཟླ ༣ པས +y, *l, Y
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ALANIE GRAST OF SILĂDITYA III. (como mare •Rཀགt, ༢% :: )་ནས་ཀེག ཀ;ན་ནི ":"༡ 12 -?'u**༠༠༩ ༣༠༣ 489B 42གེ 1: 33) བྱ3,༥༡:...... cའམྱ7 ཀ ༣༽ སྐྱིད>]"ཎ་'' ་ ཤུ་མསུ༡༩. འབཊྛཱཙཱ'''
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ན A ཀ ynཏཾ བུད་ 0:གཙficཀེ་ ལྡན མ ཀ་r :) 3:༠3:32 ། ༩༠ ༢:༣༠ ཐ;ནདpཏ ༠༡:༩ , ཊཀྐཱས་གཙ༧ ༉༡་ /༠༧༨ པ ༡) ༡༨ ་ །་, ག : trསུes:འུ ་ ཞུ”ཨ ཀུ འདུས་ u ཀ༡ཛzsjཤཉུ ཏཾ ་ ་} ༑15cའ:ug8:2:་ :ཀུ། བྱཱ་ ཀ ༑ ';,:༡ ཀ ཀ 11:|: : ་ ༧5༡༩༡༣་་ ) 3c3::།ད); 3 ནུU• ན :༣༩༣ ཀྱ་་ "༧༡5 2ཊ༔ ! "(༢2:་ བ 82: ་་་་། vst)༢༣321:5/18 ་ ་ བ ༡ ཊེ་ན ༤ ན°༡ : ་་་་ ༡ 19° as J| ཀ༩ ༡J་་་ །
11325 jstjsd1 ༤༣༩:!!!, ༣་ },"ay"༡ །«1ཀ་ ན་ ་ཌ» 8 J”w༣་༣ (༡༤ དགའ9:32 - ༣༡1༩ ༣ ,, ,། 18?crཧ༧ 3: 2:é ཝ ༢༢ སུཾ :་: : ཟླ་༧་ 24 བཀ་ "༩ :9ལ jjt/f gu? 1 7 1 ༡ ©3| , ༢༣༧. |
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ཀུ ་རུ:༩༤པར་་དག:༩ 32 3 14:2ty _1:y::༥:: ༨༣༧༩༠ ༡༩: ཏy-2Jcjaེནies :: ཀཀ :? : ་ , ༡ )ཤ ་ ་ ་ རྒྱ ་པC3༽e |:ཀ ༡ ༣ ༡ི ས་།
s :: ་་་” 21:!]'། :: : , ,་, འུ་ " " s:21 :38ཀ༦།རs• ༄༅ཏུ་པ81 རཱ| རོ། ༤༣ ༽དྲིce04 ཉེ་བ་ ཀ་སྙཝནཏཱ s?ཅུའུ་རུ་བདམ ”༢ y,updacs. * :/3 པ1༠༡ t༥ ༼༤ 1:ཀཀ ། ་་ ་ ་ ་ ས དང ་་་ * t« ] :*4 3 ),༠༡༠ . : ཤy )y" འU1ay ཀཀ བྱད༤༩ " " ཟླzj81ེད:༩ ་་་ ་་ ,་ར་པ་༩༩.༤ :: 8 ; ༢༩ཐ:་:་:་, ཥ་་༩ 93 ཟ: 3: + :c >» ལྟ་ ༩༩ོནy?qjབར་ ་ ་་་་་་་ ལ་ ། འ བ༑1 ཎ ་
ི་རྟc /. ་, ,,, དུ :;ག ཉ°EJSཤ་ནི pu,th?aj ༡973] ་་ sཅག་༤༨ ཏེ༔་ང་བའི་ ༢༠༡༦་་་་་ : : དུའི 1:
ནxdr ཀྱི ཉི % ༠༩ ༩ པ9 sg a ི ༡༨༧ ་ མ ་ :་བ་ ཀ་ཀ, yon :: 1:: དཀཟསྙིg༩1: • 14tཊི་ ༡༡{4}རྟག་-ཎི༡༩, ༡: R༩ : 71 1:། ། -y ༡༩༧༡ -
་ ་ ་ ་་་ :་གན; |: : ཀཾ ཀཱ ༣༡g༣ཏཔོy ༡:ཙsg lའཉི ཏཱ་ཎིས་བ བ ཎ (9: -:/3༩ འུ ༔ ,, ,ཀྱིལ་་ ་་་ བྱ་ ་༢༧ ཨ་ཀང(151-tga Y 31 gr ཅེ བ ནི བྱ་ཀ ཙྪནྟ༔རུས' (པྱམཱཋ : 1 '.3) 22.yཙ༣ * uེzན་ ༥༡
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Page #261

JULY, 1876.]
GRANTS FROM VALABHE.
211
व राज्यनियमप्यन्त्या कृतपान भिवावलंबमान शरद
४० दित्यद्वितीपनामा परममाहेश्वरः श्रीध्रुवसेनस्तस्य सुतस्तत्पादकमलप्रणामधरणिकषणजनित
किणलांछनललाटचन्द्रशकल: शिभुभा27 वएव श्रवणनिहितमौक्तिकालंकारविभ्रमामलश्रुतविशेषप्रदानसलिलक्षालिताग्रहस्तारविंदः कन्याया
इव मृदुकरग्रहणादमदीकृता 28 नन्दविधि सुधरायाः कामुके धनुर्वेद इव सभाविताशेषलक्ष्यकलापः प्रणतसामन्तमण्डलोत्तमांग
धृतचूडा29 रलायमानसाशनः परममाहेश्वरः परमभट्टारकमहाराजाधिराजपरमेश्वरचक्रवर्तिश्रीधर
सेनः Plate II. , तत्पितामहभ्रातृश्रीशोलादित्यस्य साईपाणरिख गलन्मनो भक्तिबन्धुरावयवकल्पितप्रातरंतिधवलया
दुरं तत्पादारविन्दप्रवित्तया नखमणिरुचा मन्दाकिन्येव नियममलितोत्तमांग देशस्यागस्यस्येव राजर्षेर्दाक्षिण्यमातन्वानस्य प्रबलधवलिम्ना यशसां वलयेन मण्डितककुभा नभसि
यामिनीपतर्विदलिताखण्डपरिवेषमण्डलस्य । पयोदश्यामशिखरचूचुकरचिरसह्यविन्ध्यस्खनयुगाया क्षितेः पत्युः श्रीदेरमटस्यांगजः क्षितिपसं
हतेरनुरागिण्याः शुचियशोशुकभृतः स्वयंवरमा- . • लामिव राज्यत्रियमर्पयन्त्याः कृतपरियहः शौर्य्यमप्रतिहतव्यापारमानमितप्रचण्डरिपुमण्डलमण्डला
- अमिवावलंबमान शरदि प्रसभमाकृष्टशिलीमुखबाणासनापादितप्रसाधनाना परभुवां विधिवदाचिरितकरग्रहणः पूर्वमेव विविधवर्णोजुलेन श्रुतातिशयेनोद्वासित
. श्रवणपुनपुनःपुनरुक्तेनैव रत्नालंकारेणालकृतश्रोत्र: • परिस्फुरत्कटकविकटकीटपक्षरत्नकिरणमविच्छिन्नप्रदानसलिलनिवहावसेकविलसनवशैवलांकुरमिवा
ग्रपाणिमुदहन्धृतविशालरत्नवलयजलधिवेलातटाय। मानभुजपरिश्वतविश्वभरः परममाहेश्वरः श्रीधवसेनस्तस्याग्रजोपरमहीपतिस्पर्शदोषनाशनधियेव
लक्ष्म्या स्वयमतिस्पष्टचेष्टमाश्लिष्यष्टिरतिरुचिर.. तरचरितगतिगरिमपरिकलितप्तकलनरपतिरतिप्रकृष्टानुरागरसरभसवशीकृताप्रणतसमस्तसामन्तच
क्रचूडामणिमधूखस्थायितचरणकमलयुगलः प्रोदामोदारदोईण्डदलितद्विषतर्गदर्प प्रसप्पत्पटीयप्रतापप्लोषिताशेषशत्रुवंशः प्रणयिपक्षनिक्षिप्तलक्ष्मीका
प्रेरितगदोत्क्षिप्तसुदर्शनचक्रः परिह10 तबालक्रीडोनधःकृतद्विजातिरेकविक्रमप्रसाधितधरित्रीतलोनंगीकृतजलशय्योपूर्वपुरुषोत्तमः साक्षा
दर्म इव सम्यग्व्यवस्थापितवर्णाश्रमाचारः पूर्वैरप्यु11 ोपतिभिस्तृष्णालवलुब्धैर्यान्यपहतानि देवब्रह्मदेयानि तेषामप्यतीसरलमनःप्रसरमुत्सङ्कलनानुमोद
नाभ्यां परिमुदितविभुवनाभिनंदितोच्छ्रितोत्कृष्ट1 धवलधर्मध्वजप्रकाशितनिजवंशो देवद्विजगुरुप्रति यथार्हमनवरतप्रवर्तितमहोद्रंगादिदानव्यसनानुप
___ जातसंतोषोपात्तोदारकीर्तिपंक्तिपरंपरा
जलन श्रुतातिशयेनोबासि
+ L. 7, read विशेषः मन्दीकृता. L. 38, read वसुंधरायाः | read लंबमान:. L. 5, 'दाचरित श्रवणयुगलः पुनःपुनरु कार्मुके-संभाविता; चूडा. L.29, rend शासन:
लंकृत . L.G, read 'विलसनव. L7. read परिष्वक. * L. 1, read शाईपारिवाइजन्मनों; प्रणतेरतिध: L., L.8, read वशीकृतम. L. 2, read दर्पः प्रसर्प;. L. 11, read गस्थस्येव - L., read रुचिर युगायाः. .. ! read तृणलवलुन्धैर्यान्य'. Line 12, rend गुरून्पति.

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THE INDIAN ANTIQUARY.
. .
[JULY, 1876.
15 दन्तुरितनिखिलदिककवाल स्पष्टमेव ययावं धर्मादित्यापरनामा परममाहेश्वरः श्रीखरग्रहस्त
: स्याग्रजन्मनः कुमुदषण्डश्रीविकासिन्या कलावतश्चन्द्रिकयेव 1" कीर्त्या धवलितसकलदिङ्गण्डलस्य खण्डितागुरुविलेपनपिण्डश्यामलविंध्यशैलविपुलपयोधराभोगाया
___ोण्याः पत्युः श्रीशीलादित्यस्य सूनुर्भवप्रालेय15 किरण इव प्रतिदिनसंवर्द्धमानकलाचक्रवालः केसरीन्द्रशिशुरिव राजलक्ष्मीमचलवनस्थलीमिवालंकु
वणिः शिखण्डिकेतन इव रुचिमचूडामण्डनः प्रचण्ड16 शक्तिप्रभावश्च शरदागम इव प्रतापवानुलसत्पनः संयुगे विदलयंनभोधरानिव परगजानुदयतंचतपन
बालातप इव संग्रामे मुष्णं भविमु. 11 खानामाyषि द्विषतां परममाहेश्वरः परमभट्टारकमहाराजाधिराजपरमेश्वरश्रीबावपादानु
ध्यातः परमभट्टारकमहाराजाधिराजपरमेश्वरश्रीशीलादित्यस्तस्य 18 सुतस्लत्पादानुध्यातःक्षुभितकलिजलधिकल्लोलाभिभूतममन्महीमण्डलोदारधैर्यः प्रकटितपुरुषोत्त
मतया निखिलजनमनोरयपरिपूरणपरोपर इव 19 चिन्तामणिश्वतुमागरावरुद्धसीमापरिकरां च प्रदानसमये तृणलवलवघीयसी भुवमभिमन्यमा
. नोपरपृथ्वीनिर्माणव्यवसायासादितपारमैश्वरर्यः कोपाक20 निविंशविनिपातविदलितारिकरिकुंभस्थलोल्लसत्प्रसृतमहामतापानलप्राकारपरिगतजगन्मण्डलल
ब्धस्थितिः विकटनिजदोईण्डावलंबिना सकलभुवनाभो। गभाजा मन्यास्कालविधुतदुग्धसिन्धुफेनपिण्डपाण्डुरंयसोवितानन पिहितानपत्रः परममाहेश्वरः .
परमभट्टारकमहाराजाधिराजपरमेश्वरश्रीवप्पपादानुध्यात११ परमभहारकमहाराजाधिराजपरमेश्वरश्रीशीलादित्यदेवः सर्वानेव समाज्ञापयत्यस्त वः
संविदितं यया मया मातापित्रोः पुण्याप्यायनाय गोमूत्रिकाविनिर्गतश्रीवलes भीवास्तव्यतचातुर्विद्यत्रैविद्यसामन्यभरद्वाजसगोत्रमैत्रायणीयसब्रह्मचारिब्राह्मणद्रोणपुत्रब्राह्मणभूतकु
माराय सुराष्ट्रषु लोणापद्रकस्थल्या खोडस्थलकोपरिपट2- कसहितलोणापद्रकग्रामः सोद्रंगः सोपरिकरः सभूतवातप्रत्यायसधान्यहिरण्यादेयशदशापराधः सोत्प- .
द्यमानविष्टिकः सर्वराजकीयानामहलप्रक्षेपणीयः पूर्वप्रत्तदेवब्रह्मदयरहिती भूमिच्छिद्रन्या१७ येन चन्द्रार्णिवक्षितिसरित्पतसमकालीनः पुत्रपौत्रान्वयभोग्य उदकातिसर्गेण धर्मदायोतिसृष्टः
यतोस्योचितया ब्रह्मदेयस्थित्या भंजतः कृषतः कर्षयतः प्रदिशतो वा न कैश्चिवर्तितव्यमागामिभद्रनृपतिभिरप्यस्मद्वंशजैरन्यैर्वा अनित्यैश्वर्याण्यस्थिरं मानुष्यं सामान्यं च
भूमिदानफलमवगच्छद्विरयमस्मदायोनुमन्तव्यः परिपालयितव्यश्चेत्युक्तं च 17 बहुभिर्वसुधा भुक्ता राजभिः सगरादिभिः यस्ययस्य यदा भूमिलस्यतस्य तदा फलम् । यानीह दारि
____ भयानरेन्द्रैर्द्धनानि धर्मायतनीकृतानि निर्भुक्तमाल्यप्रतिमानि तानि को
नाम साधुः पुनराददीत ॥ ___१७ षष्टी वर्षसहस्राणि स्वर्गे मोदति भूमिदः आच्छेत्ता चानुमंता च तान्येव नरके वसेत् ॥ दूतकोत्र
. राजपुत्रखरग्रह ।। ३० लिखितमिदं बलाधिकृतबप्पभोगिकपुत्रदिविरपतिश्रीहरगणेनेति ।। संपूरुश्रावण व (९)
स्वहस्तो ममः ॥ (३०) FL.18, rend वाल:. L.16 read विदलयात्रभो उदयतपन | सदशापराधः. L. 29, read षष्टि. Line 30, खरग्रहः the d in "मुष्णन. 'L19, rend लघीयसी. पारमैश्चर्यः- L. 21, read | हरगणने° in doubtful. .. ...परममाहेचा पाण्डस्यशोवितानेन. L. 38, read सामान्य

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TRANSLATION FROM THE RAMAYANA OF TULSI DAS.
TRANSLATION OF AN EPISODE IN THE 1ST BOOK OF THE RAMAYANA OF TULSI DAS.
JULY, 1876.]
BY F. S. GROWSE, M.A., B.C.S., Fellow of the Calcutta University. Translation.
The Hindi Ramayana of Tulsi Dâs is by far the most popular, and for other reasons also the most important work in the vernacular of Upper India. But though three centuries have now elapsed since the year 1575 A.D., when it was written, no portion of it has ever yet been translated into any European language. This singalar neglect is to be explained by two causes. In the first place, the colloquial idiom and homely allusions would form insuperable difficulties to any foreigner who had not some local experience and personal acquaintance with native usages; and therefore no philologist at home would essay the task. Secondly, here in India the Hindu side of popular speech has always been viewed with a certain amount of disfavour by the English Government, and this has so much discouraged its study among official residents that, as a rule, the only Europeans in the country who have acquired an accurate knowledge of Hindi are the Protestant- missionaries, who find it indispensable for bazâr preaching. I had long hoped that some of these very able scholars might be induced to supply a want which they unanimously deplore: but they plead the length of the work and their own little leisure as an excuse. At last, after ascertaining that there is no prospect of my hope being realized by their labours, I have myself commenced the translation, of which the following episode is a specimen. It relates the story of Pârvati's penance and her subsequent marriage with Siva, which was the boon she had begged, and is a fair example of the author's unaffected narrative style. The chhands which are introduced here and there, whenever the interest of the plot thickens, or the poet feels himself carried away by an access of religious fervour, are metrically rendered as an indication of their peculiar character. The only other remark to be made is that the division into dohds, chaupai, &c., which in a prose translation seems at first sight altogether unnecessary, has been retained for the special reason of facilitating a critical reference to the original, and eliciting suggestions for an improved rendering of doubtful passages.
213
But Umâ, cherishing in her heart the feet of her dear lord, went into the forest and began her penance. Though her delicate frame was little fit for such austerities, she abandoned all food and became absorbed in prayer, her devotion so growing day by day that all bodily wants were forgotten, and her soul was wholly given to penance. For a thousand years she ate only roots and fruit; for a hundred years she lived on vegetables; for some days her only snstenance was water and air, and on some she maintained a yet more absolute fast. For three thousand years she ate only dry leaves of the bel tree that had fallen to the ground, and at last abstained even from dry leaves, whence she acquired the name of aparna ('the leafless'). At the sight of her emaciated frame, Brahma's deep voice resounded through the heavens:Dohá 84.
"Hear, daughter of the mountain-king! your desire is accomplished; cease all these intolerable afflictions: Tripurâri will soon be yours. Chaupai,
"Though there have been many saints both resolute and wise, not one, Bhavâni, has performed such penance as this: accept now the divine oracle as ever true and ever good. When your father comes to call you, cease to resist, and go home with him; and when the seven sages meet you, know this to be the sign of the heavenly prediction." When she heard Brahmâ's voice thus speaking from on high, Girija thrilled with delight. Now with her we have done for a time, while we turn to Sambhu. From the day when Satî's spirit left the body he became a rigid ascetic, ever telling his beads in Râmna's honour, and attending the public recitations in his honour:
Doha 85.
Even he, Śiva, the pure intelligence, the abode of bliss, exempt from lust, frenzy, and delusion, wanders about on earth with his heart fixed on Hari, the joy of the whole world,
Chaupdi.
Now instructing saints in wisdom, now ex
The bel tree (Egle Marmelos) is specially sacred to Siva.

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THE INDIAN ANTIQUARY.
pounding Râma's praises, and though himself the all-wise and passionless Lord God, yet saddened by the sadness of a bereaved disciple. In this way many ages passed, while his love for Rama daily increased. Then the generous and merciful god, full of grace and benignity, seeing his steadfastness and affection, and the unchangeable stamp of devotion on his soul, became manifest in all his glory and lauded him highly, for none other had ever accomplished such a vow. In divers ways he instructed him, telling him of Pârvati's birth and of her virtuous deeds, all at full length, in his infinite compassion. Dohd 86.
"Now, Śiva, if you have any love for me, listen to my request: go and marry the mountainmaid and do as I ask you."
Chaupai.
Said Siva, "Though it is scarcely seemly, yet when a master speaks he is not to be gainsaid. I must needs bow to your order, for obedience is the highest duty. If a man would , prosper, he must do, without thinking, as he is told by his parents, or his confessor, or his superior: you are in every way my benefactor, and I bow to your commands." The lord was pleased when he heard Sankara's reply so full of faith, knowledge, and religious feeling, and said, "Hara, your vow stands good; take to heart what I have told you." So saying he vanished, but the vision remained impressed in Sankara's soul, Then came the seven Rishis to visit him, and he addressed them thus in pleasant wise: Doha 87.
"Go to Pârvati and make trial of her love, and then send her father to fetch her home and remove all his doubts."
Chaupai
When the Rishis saw Gauri; she seemed to them like Penance personified, and they cried, "Hear, O daughter of the mountain! why prac
f It was by Narada's advice that the sons of Daksha were dissuaded from multiplying their race, and scattered themselves all over the world in the hope of acquiring knowledge. Not one of them ever returned, and the unhappy father, thus deserted by all his children, denounced as a curse upon Narada that he, too, should always be a homeless wanderer on the face of the earth.
King Chitraketa was childless, though he had a thousand wives. At last, by the blessing of a saint, one of them bore him a son; but when it was a year old they all conspired together and poisoned it. The king was weeping sorely with the dead child in his arms, when Narada came and after much persuasion consented to restore it to life. It at once sat up and began to speak, saying that in a former state of existence it had been a king, who had retired from the world into a hermitage. There one day a woman in charity gave him a cake of fuel, which he put on the fire without
[JULY, 1876.
tise such grievous self-mortification? What has been the sin, or what is the aim? Tell us the whole secret truly." When Bhavânî heard their speech she replied in strangely moving terms:-"I greatly shrink from telling my secret, for you will smile at my folly when you hear it; but my soul is obstinately set and refuses to hear instruction, though I am like one building a house upon the water, or as one who would fly without wings, relying only on the truth of Nårada's prophecy. See, O saints, the extent of my madness. I long for the unchangeable Sankara as my husband."
Doha 88.
The Rishis smiled on hearing her speech, and said "You are moulded like the parent rock; but tell me who has ever listened to Nârada's advice and had a home?
Chaupai.
"Did he not advise Daksha's sons? and they never saw their father's house again. It was he, too, who ruined Chitraketu's family, and also Hiranya Kasipu's. Whoever listens to Nârada's advice, be it man or woman, is certain to become a houseless beggar. Seemingly pious, bat deceitfal at heart, he would make every one like himself. And now you are led away by his words, and are longing to marry a very outcast, a worthless, shameless, tattered wretch, with a necklace of serpents and skulls, and without either family, or house, or even clothes. Tell me, now, what pleasure is to be had from such a bridegroom as this? Better forget the ravings of the impostor. For he married Sati only because other people suggested it, and soon abandoned her and left her to die.
Doha 89.
"And now he never gives her a thought, but goes about begging, and eats and sleeps at his ease. What respectable woman could ever stay with such a confirmed solitary?
perceiving that there were in it a thousand little ante. These innocent creatures all perished in the flames, but were born again in a more exalted position as Chitraketu's wives; while the woman who gave the fuel, and the hermit who used it, became the mother and the child, whom inexorable fate had thus punished for their former sinful inadvertence. After finishing this explanation, the child again fell back dead; and Chitraketu, giving up all hope of an heir, abandoned the throne and began a course of penance.
When Kayadhu, the wife of the demon-king Hiranya-Ka. sipu, was about to bring forth, she received instruction from the sage N&rada, whose words reached even to the ears of the child in her womb. Accordingly, from the moment he was born he devoted himself to the service of Vishnu, and thus provoked his impious father to the acts of persecution which resulted in his own destruction and the extinction of his royal line.

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TRANSLATION FROM THE RAMAYANA OF TULSI DÅS.
215.
Chaupai.
gods of all their happiness. Knowing neither "To-day if you will hear my words, I have age nor death, he was invincible; and the powers thought of an excellent bridegroom for you, of heaven were vanquished in innumerable batso beautiful and honourable, so pleasant and tles. At last they all went and cried to the amiable, that even the Veda hymns his praise- Creator, and he seeing them so dismayed, the faultless and all-perfect lord of Lakshmi,
Dohá 92. who reigns at Vaikuntha. He is the husband that Reassured them, saying, “The demon shall I will bring you." On hearing this Bhavani die when a son is born of the seed of Sambhu, smiled and replied, “You said true that I in- who shall conquer him in fight." herit a rock-nature, and would sooner die than
Chaupai. yield. Gold, again, is another product of the
“Having heard what I say, devise a plan by rock, that cannot be chenged by any amount of which such a lord may arise and assist you. After burning. Nor will I change my faith in Nirada's Satî quitted the body at Dakshia's sacrifice, she word; whether my house be full or desolate I was born again as the daughter of the Himafear not: whoever doubts the word of his spiri- laya, and has been practising penance in the Anal adviser must never dream of obtaining either hope of obtaining Sambhu to husband. He, on happiness or riches.
the other hand, has left all, and sits absorbed in Doha 90.
contemplation. Though the disparity is great. "Mahadeva is full of faults, while Vishnu is yet list to what I propose. Send Kama, the god all-perfect; but love is governed by caprice. of love, to Siva, to agitate his soul, and then I Chaupai 91.
will appronch with bowed head and arrange the "if, reverend sirs, I had met you sooner, I marriage, and in this way your object will be would have submitted to your advice; but now attained." All exclaimed that the plan was good. that I have given my life for Sambhu, it is too and heartily applauded it. Then came the god late to weigh his merits and defects. If you with the five arrows and the fish-standard, are firmly resolved and cannot rest without mak
Dola 93. ing a match, there is no dearth of lovers, the And they told him their distress. He heard, world is full of young men and maidens; but as and after reflecting a little replied with a smile, for me, though I hold out for a million lives, I "Sambhu's displeasure will work me no good. will either wed Sambhu or remain a virgin. I
Chaupai. will not forget Narada's admonition, who told me "Yet I will do you this service. The scripagain and again of Mahadeva. I, who am styledtures say charity is the highest of virtues, and the mother of the world, fall at your feet and one who gives his life for another is over the bid you return home; your time is lost." When praise of the saints." So saying he bowed and the sages beheld her devotion they cried, "Glory, took his leave, he and his attendant, with his glory, glory to the great mother Bhavânî, bow of flowers in his hand. And as he went Dola 91.
he thought within himself: Siva's displeasure - United as Mayî to the god Siva, the parents will surely be my death. Therefore he hastened of the universe !" then bowing their heads at her to exhibit his power, and for a time reduced feet and thrilling with rapture they left, to subjection the whole world. If Love is proChapái.
voked, the stepping-stones of the law are swept And sent king Himavant, and with many away in a moment; religions vows and obligaentreaties brought Girija back. When they re- tions, self-control, ceremonial observances, knowturned to Siva and told him Umâ's whole his- ledge and philosophy, virtuous practices, prayer. tory, he was delighted to hear of her affection, penance, self-mortification, the whole spiritual and they went gladly home. Then the all- army, is panic-stricken and put to flight. wise Sambhu, firmly directing his intention,
Chhand. 3. began a meditation on Rama. Now at that Virtue's grand force is routed in panic and tiine was a demon Taraka, of gigantic strength dismay, of arm and high renown, who had subdued the And in dark nooks of holy books her champions sovereigns of every region, and despoiled the skulk away.
I Kamadeva's attendant is Rituraja, or Basanta, the spring season.

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THE INDIAN ANTIQUARY.
[JULY, 1876.
Great god of fate! in this dread state what
saving power is nigh? 'Gainst man's one heart Love's five-fold dart wins easy victory.
Dohá 94. Evory creature in the world, animate or in. animate, male or finale, forgot natural restraint and became subject to love.
Clau mái. In every heart was a craving for love: the tree bent its bougls to kiss the creeper; the overflowing river ran into the arms of Ocean; lakes and ponds effected a meeting. And when such was the case with inanimate creation, what need to speak of man? Beasts on land, and birds in the air, under the influence of love, were unmindful of time and season; all were agitated and blind with desire, and the swan regarded neither night nor day. Guds, demons, men, linnaras, serpents, ghosts, witches, goblins and imps, were all at once enslaved by lovo; even saints and hermits, sages and ascetics became again sensual under his influence.
Chhand 4. When saints and hermits own his sway, why
speak of serf and thrall ? God's whole creation, recreant grown, swore
Love was all in all; Kach jocund dame, each amorous swain, found
heaven in love's embrace : Two hours sped past, Love still stood fast and reigned in Brahma's place.
Soratha 8. None is so bold but Love steals his heart, and only they whom Rama protects can then escape.
Chaupdi. For two hours this triumph lasted, till Kamadeva drew nigh to Sambhu. On seeing him Love troinbled, and the whole world returned to itself. Every living creature at once grew calm, as when a drunkard recovers from his drunkenness. When Love looked at Siva, the invincible and unapproachable god, he feared; then returned shame too strong for words, and, resolved upon death, he formed his plan of attack. Forth with lusty Spring stepped forth, and every tree broke into blossom; wood and grove, lake and pond, every quarter of the heaven,
gladdened and overflowed as it were with love, and even the deadest soul was quickened at the sight.
Chhand 5. At Love's touch the dead were quickened, blog.
Bomed all the wood so dark, While a breeze soft, cool, and fragrant fanned
the love-enkindled spark. Laughs the lake with many a lotus, hum the
bees with drowsy sound, Swans and parrots chatter gaily, gladly dance the nymphs around.
Dohá 95. Though he tried every trick and manifold device, and triumphed over host and all, yet Siva's unbroken trance still continued, and Lovo grew furious.
Chaupai. Seeing a mango-tree with spreading boughe, he in his folly climbed up into it; then fitted a shaft to his flowery bow, and in his great passion taking aim and drawing the string home to the ear he let fly and lodged the five arrows in his breast. Then the trance was broken and Sambhu awoke. In the lord's soul was great agitation; he opened his eyes and looking all round saw Kamadeva in the mango-tree. At his wrath the three worlds trembled. Then Siva unclosed his third eye, and by its flash Kamadeva was reduced to ashes. A confused cry went up through the universe from the gods in their dismay, from the demons in exultation; the rich were sad when they remembered love's delights, while saints and hermits felt relieved of a thorn.||
Chand 6. The saints were freed from torment: but Rati
Swooned for woe, And in sad guise with weeping eyes at Siva's
throne fell low, Sore wailing and lamenting her dear lord's
hapless fate; Till quick to pardon spoke the god in words compassionate :
Dohá 96. “Henceforth, Rati, your husband's name shall be called Anang (the bodiless), and thus etherealized he shall pervade all things. But hear how you will again find him hereafterFiver, rainly calling to each other to cross. During love's brief triumph the curse was for once removed.
|| With this whole narrative compare that in the K2mara Sambhava of Kalidasa.-ED.
$ The male and female chakrou (swan, or rather Brah. mani duck) are doomed for ever to nocturnal separation, and are said to pass the night on the opposite banks of a

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TRANSLATION FROM THE RÂMÁYANA OF TULSI DÅS.
217
Chaираі. “When Krishna becomes incarnate in the family of Jadu to relieve the world of its burdens, your husband shall be born again as his son (Pradyumna): this my word shall not fail." On hearing this prophecy of Sankara's, Ratî retired. Inow tarn to another part of my story. When Brahma and the other gods heard these tidings they first went to Vaikuntha, and thence, with Vishņu, Brahmi, and all the rest, into the presence of the merciful Siva, and each of them separately sang his praises. Then the gracious power whose crest is the moon and whose standard a bull said, “Tell me, ye immortals, why ye have come." Said Brahma, "My lord, you can read our hearts, but as ordered I speak.
Doha 97. "In the mind of all the gods is one idea. Sau. kara is love-smitten, and we would fain with our own eyes see his marriage.
Claupai. "O destroyer of the pride of love, let us feast our eyes on this glad event. In granting a hus. band to Ratî after Kamadeva had been consumed you have done well, O sea of compassion, in punishment remembering mercy; the great have ever an easy temper. Accept now the in- terminable penance that Parvatî hus endured." On hearing Brahmi's speech and perceiving its purport, he exclaimed joyfully, “So be it !" Then the gods sounded their kettledrums, and rained down flowers, and cried " Victory, victory to the King of Heaven!" Then, perceiving it was the proper time, the seven sages came and were despatched by Brahma to the Himalaya, where first they sought Bhavâni, and addressed her in mild but deceptive terms:
Dohá 98. “You would not listen to us, but rather took Narada's advice; now again is your vow proved vain, for the god of love has been consumed by Mahadeva."
Chaupai. Bhavani replied with a smile, “ O wisest of sages, you have said well. Your words 'Love has been consumed by Mahadeva' imply a belief that aforetime Sambhu was liable to change. But I know him to be from everlasting an ascetic, faultless, loveless, passionless : and if,
knowing him to be such as he is, I have served him devotedly in heart, word, and deed, so gracious a lord (be assured, 0 sages) will bring my vow to accomplishment. Your saying that Hara has destroyed Love betrays great want of judgment. Fire, ny friend, has an unalterable nature, and ice cannot exist near it ; if brought near, it must inevitably perish; and so must Love in the presence of Mahadeva."
Dold 99. On hearing this speech and seeing her love and confidence, the sages were delighted and bowed the head before her, and went to king Himachal,
Champai. And told him the whole history. When he heard of Love's destruction he was much distressed, but was again comforted when told of Rati's promised husband. After pondering on the majesty of Sambhu he reverently summoned the wise men, and at once had the day fixed according to Vedic prescription, selecting au auspicious date, and planet, and hour. Then he gave the letter to the seven sages, humbly falling at their feet, and they took it to Brahma, who could not contain himself for joy on rending it, but at onco proclaimed it aloul. The whole company of heaven was delighted: thero was music and a shower of flowers, and in every quarter festive preparations were commenced.
Dola 100. All the gods began adorning the different vehicles on which they ride abroad; the Muses sang for joy, and all was bliss and happiness.
Chaupai. Siva's attendants began to dress their lord, arranging his serpent-crest and crown of matted locks; with snakes for his earrings and bracelets of snakes for his wrists; his body smcared with ashes, and a lion's skin about his loins; the moon on his brow, the lovely Ganges on the crown of his head, his eyes three in number, and a serpent for his Brahmanical cord; his throat black with poison, a wreath of dead men's skulls about his breast : in such ghastly attire was arrayed the great god Siva. With trident in hand he advanced riding on a bull, while tho drums beat and instruments of music were played. The female divinities all smiled to see him,
• The line thus translated stands in the original Asi Man. matha Mahela ko ndi. There is an entirely different read ing in some copies, jimi Sampáti mij pachchh ganrodi,
"like Sampati who lost his wings;" Sampati being the brother of JatAyu who gave Hanuman information of Råvana's rape of Sita.

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THE INDIAN ANTIQUARY.
and said, "The world has no bride worthy of such a lover." Vishnu and Brahmâ and all the company of heaven followed in the procession, each on his own carriage; they formed a wondrous sight, but were nothing compared to the bridegroom.
Dolá 101.
Then Vishnu with a smile cried to all the heavenly warders and said, "March separately
each one with his own retinue, Chendi.
"Otherwise on going into a strange city it will be a joke against us that the procession is a failure after the bridegroom." The gods smiled to hear this speech, and marched separately, each at the head of his own followers. Mahadeva smiled too, not understanding Hari's joke, but taking it as a most friendly suggestion, and sent Bhringi to bring all his own company together. On receiving Siva's order they all came and bowed the head at his lotus-feet. Then Siva laughed to see the host in their motley attire, riding every kind of vehicle; some with monstrous heads, some with no head at all; some with many hands and feet, and some with none; some with great eyes, some with no eyes; some very stout, some very slim.
Chhand 7. All, stout or slim, or foul or trim, in gruesome panoply,
With skulls for wine-cups filled with blood, from
[JULY, 1876.
arranged them that after a glance at the beauty of the city the Creator of the world seemed a contemptible architect.
Soratha 9.
All the demons went singing and dancing with wonderful contortions, such as never were seen, and uttering all sorts of strange crics. Chaupai.
Like bridegroom, like procession-an extraordinary sight as it went along the road. There king Himachal erected a canopy more splendid than words can tell; and every hill in the world, small and great, more than man can count, and every wood and sea, river, stream and lake, all were invited to attend; and assuming forms of exquisite beauty, with all their retinue, male and female, they flocked to the palace, singing songs of gladness. First of all, the king had built a number of guest-houses, and so tastefully
Chhod 8. Little seemed the world's Creator, and his skill of nothing worth;
Lake and fountain, grove and garden, shone more fair than aught on earth.
Wreaths and arches, flags and banners, made cach house a goodly show; Gallant youths and lovely maidens set a saint's heart all aglow.
Doha 102
The city in which the Great Mother had taken birth surpassed description; joy, prosperity, and abundance were ever on the increase.
Chaupai.
When it was known that the marriage procession was close at hand, the stir in the city and the brilliancy of the decorations grew more and more. With numerous carriages and all due equipment the heralds started for the formal reception. When they saw the army of gods. they were glad of heart, and yet more so when they beheld Hari. But when they perceived Siva' familiars, every beast they rode started back in affright. Grown men summoned up courage to stand, but the children all ran for their lives straight back home, and when their parents questioned them could only reply, trembling all over, "What can we say? it is beyond telling; it is no marriage procession, but
which they quaffed with glee,
With head of dog, or ass, or hog, a host no the army of death: the bridegroom a maniac. tongue can tell, mounted on a bull, with snakes and skulls and Ghosts, goblins, witches, every kind of denizen ashes to adorn him."
of hell.
Chhand 9.
"Skulls and snakes and streaks of ashes, matted locks and body bare, Witches, imps, and frightful goblins, and appalling ghosts are there.
Happy man who sees such horrors nor dies at once of fright!"
So from house to house they babbled on Umâ's wedding night.
Doha 103.
The fathers and mothers smiled, for they recognized Siva's familiars, and reassured the children in every possible way, saying, "Do not be afraid, there is no cause for fear."
Chaupai.
The heralds brought in the procession, and assigned them all pleasant quarters. And Maina,

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having prepared an elegant sacrificial lamp, and lustrous water in a golden bowl, proceeded with much gladness to move it round and round over Siva's head, while her attendants sang festive songs. When they saw his terrible attire the women feared greatly, and ran inside the house all of a tremble. Mahadeva advanced to the guest-room, and Maina, sorely grieved at heart, called her daughter and in the most loving manner took her into her lap, while her lotus-eyes overflowed with tears :-" To think that the Creator should have made you so beautiful, and then given you such a raving fool for a bridegroom!"
Chhand 10. " How can God send such a raving groom for
such a lovely bride? What a thorn-bush is our wishing-tree, the
fruit for which we cried ! From mountain-top, in sea or fire, I cast me
down with theo : Welcome disgrace, so they be gone; this wedding ne'er shall be."
Dola 104. All the ladies were distrest when they saw the qucen so sad, who in her deep affection for her danghter began to weep and make great lamentation.
Champái. “What harm had I done to Narada that he should make my home desolate, and give Umi such advice, to undergo penance for the sake ofa mad bridegroom ? In good sooth he is fancyfree and passionless, an ascetic who wants neither money, nor house, nor wife, and therefore is destroying another's home; he has neither shame nor compunction; for what does a barren woman know of the pangs of childbirth ?" When Bhavani saw her mother's distress, she answered thus placidly and discreetly, "Be not troubled, my mother, with these thoughts, for God's plans are unalterable. If Fate decrees m3 a mad husband, then why should any one bo blamed P can you blot out the handwriting of the Creator; then refrain from profitless reproaches."
Chhand 11. “Cease from profitless reproaches, nor in vain
bemoan my fate; I must go where'er my destined joys and sorrows
for me wait."
Hearing Uma's pious answer, all her ladies felt
surprise, Much they talked of God's injustice, while the tears bedewed their eyes.
Dohá 105. At that timo came Narada, and with him the sages (for they had heard the news), and at onco betook themselves to the king's palace.
Claup@i. Then Nîrada instructed them all, and recited in full the past history, saying, "Hear, O Maina ! my words are true; your daughter is Bhavani, the mother of the world, the everlasting Female Energy; without birth or beginning; Sambhu's inseparable half; the creator, supporter and destroyer of the universe; who at will assumes the semblance of human form. First she was born in Daksha's house, Sati by name, of excellent beauty. Then as Satî she married Sankara, and her story is famous throughout the world,-how once with Siva she met the sun of Raghu's lotus-line (i.e. Rima), and in her infatuation was not obedient to Siva, but was beguiled into assuming the form of Sità.
Chhand 12. "For the crime of this assumption she was
widowed many a day, Till in the fire before her sire her sins were
burnt away. Now, born your daughter, for her lord in
penitence she stayed ; And Siva aye shall be her lord ; know this, nor be dismayed."
Dola 106. On hearing Narada's explanation, the sadness of all was dispersed, and in a moment his words were spread from house to house throughout the city.
Chaupai. Then Maina and Himavant were glad and fell again and again at Parvati's feet. All the people of the city, whatever their age, men and women alike, were equally delighted. - Songs of joy began to sound in the streets ; golden vases were displayed ; meats were dressed in various ways according to the rules of gastronomic science. But the banquet-table of Bhavâni and her mother was altogether beyond description. The marriage guests-Vishnu, Brahma, and all the heavenly orders-were courteously entreated, and took their seats line after line. Then the skilful servers began to serve, and the women,

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when they found the gods were sat down, began to jest and banter in pleasant strain.
Chhand. 13. In pleasant strain with dark refrain they hint
at love's delight: Charmed with the song, the gods sit long, nor
heed the waning night. With growing zest each jovial guest prolongs
the festive hour: At last they rise; each bids adieu and seeks his separate bower.
Doha 107. Then the sages came and, declared to Himavant the marriage proposal, and, seeing the time was fit, sent to summon all the gods,
Capsi. Whom he courtcously addressed, and assigned to cach an appropriate seat. An altar was prepared according to Vedic ritual, while the women chanted festal strains; and a divinely beautiful throne was erected, the handiwork of a god, beyond description. Then Siva, after bowing to the Brâhmans, took his seat, remembering in his heart his own lord, Råma. Then the sages sent for Uma, who was brought in by her handmaids, richly adorned. All the gods beholding her beauty were enraptured. What poet in the world could describe such loveliness? The divinities, who recognized in her the uni. versal mother, the spouse of Mahadeva, adored her in their inmost soal-Bhavani, the crown of beauty, whose praises would still be beyond me even though I had a myriad tongues.
Chhand 14. A myriad tongues were all too few to sing her
matchless grace ; Where gods and muses shrink abashed, for
Tulsi's rhyme what place ? With dow cast eyes the glorious dame passed
up the hall, and fell, Bee-like, at Siva's lotus-feet, the lord she loved so well.
Dohá 108. At the injunction of the priests, both Sambhu and Bhavani paid divine honours to Gaņeś. And let no one be perplext on hearing this, but know well that they are gods from everlasting.
Chaupai. The whole marriage-ceremony was performed by the priests in accordance with Vedic ritual,
and the father, with kusa grass in his hand, took the bride and gave her to Siva. When tho two had joined hands, all the gods were glad of heart; the chief priests uttered the scriptural formula, and the cry went up of " Glory, glory, glory to Sankara !" all kinds of music began to play, and flowers were rained down from heaven. Thus was accomplished the marriage of Hara and Girija, amidst general rejoicing. The dowry given defies description-men-servants and maidservants, horses, carriages, elephants, cows, raiment, jewellery, things of all sorts, and wagonloads of grain and golden vessels.
Chhand 15. Thus great and more the dowry's store that
king Himanchal brought; Yet falling low at Siva's feet ho cried that all
was nought. The gracious lord cheered his sad sire in every
way most meet. Then Maina came, most loving dame, and clasped his lotus-feet:
Doha 109. "Uma, my lord, is dear to me as my own soul; take her as one of your servants, and pardon all her offences: this is the boon I beg of your favour."
Chaupai. After Sainbhu had in every possible way reassured his wife's mother, she bowed herself at bis feet and went home, there called for Umâ, and taking her into her lap gave her this excellent instruction :-"Be ever obedient to Sankara : to say 'My Lord and my God' is the sum of all wifely duty." At these words her eyes filled with tears, and again and again she pressed her daughter to her bosom :-"Why has God created woman in the world, seeing that she is always in a state of subjection, and never can even dream of happiness." Though utterly distracted by motherly love, she knew it was no time to display it, and restrained herself. Running to her again and again, and falling on the ground to clasp her feet, in a transport of affection beyond all words, Bhavâni said adieu to all her companions and then again went and clung to her mother's breast.
Chhand 16. Still clinging to her mother's breast she cheered
her weeping train, Then with her handmaids sought her spouse,
yet oft looked back again.

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THE RÅJMAHÅL HILLMEN'S SONGS.
221
Midst beggars' blessings, richly bought, forth
rode the royal pair: The glad gods rained down flowers, and sounds of music filled the air.
Dohá 110 Then went Himavant most lovingly to escort them, till with many words of consolation Mahadeva bid him return.
Chaupai. Then he came speedily to the palace, called all the gods, entreated them courteously with words and gifts, and allowed them to depart. They proceeded each to his own realm, and Sambhu arrived at Kailâsa. How shall I tell its delights when thus occupied by Sambha and Bhavani, the father and mother of the world, and their attendants? They began to indulge in sport and dalliance, and every day was some new pleasure. Thus a length of time was passed
and the six-headed child (Kartikeya) was born, who vanquished in battle the demon Taraka. His fame is sung by all the sacred books, and his deeds are known throughout the world.
Chhand 17. All the world knows the story of the birth and
the glory of Mahadeva's six-headed son ; And this is the cause why so briefly I pause on
the generous deeds he hath done. Man or maid who shall tell or sing true
and well how Siva took Umâ to wife, Shall be happily wed, and, with blessings bestead, live at ease all the days of his life.
Dohú 111. The ainorous deeds of Girija and her beloved are an ocean-like depth that not even the Veda can sound; how then can an ignorant clown, such as Tulsi Dâs, succeed in describing them?
THE RÂMAHÂL HILLMEN'S SONGS.
BY THE REV. F.T. COLE, TALJHARI, RAJMAHÅL. Colonel Dalton, in his interesting work Lele kalen, ania, The Ethnology of Bengal, says: "I nowhere find Indire aạriso mala." any description of the dances or of the songs of "A necklace of gold I have given to her, the Pahasis." This suggested to my mind the
A necklace of silver I have given to her. idea of sending a few specimens, with rough She said, I will go to him to-morrow; sense-translations appended. I have collected
Why has she not arrived ?" them chiefly from the Pahari young men who
2. Raji majiye gandi thi. sariwa. are being trained as school masters in the Tal.
Sona ti banja tayan. jhari Church Mission school.
Qegho lero sona ti, A great many of their songs are extempore,
Banja tayan. composed by the singer on the spur of the
Kero kero kerojuri, moment. Supposing a friend should invite the
Sona ti banja tayan. poet to a feast, the latter thinks it the correct
« The nobles of the land have little bodies, thing to celebrate his host's praises in song after dinner. The Paharis are very clever at
But they deck themselves with gold.
We will deck you out with gold, - composition, and one chorus, with very little alteration, will answer the singer's purpose on
Yes, indeed, we will deck you out with
gold." many occasions.
It is very noticeable that the Paharis of the 3. "Bamasa menoti dinon thi bechiya, RÂjmahal district are not nearly so fond of Oya moqi ki mundiya. singing and dancing as those of the south. In Qegho lero oye moqi ki mundiya. the villages near Rájmahal I have not seen any Ino juran ano maqo, special places set apart for dancing, as are to Oye moqi ki mundiya." be found to the south-west.
“There was a man who wished to be a 1. " Sonani sajeni chicheken,
Brahman, Rupani sajeni chicheken,
He abstained from meat for many days,
• Th in Pahapi is pronounced the same as in the English word "the."

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But on the last day of probation) he saw Ah me! I spent five annas for nought, O a cow,
Surja! And being tempted broke his vow.
6. “Guiyar Mesire tok token jarath ekiya, What a pity! he ate a cow and was defiled!
Tanase ambiya namato kudetore chaqe. Yes, my brother, yes, my sister,---
tore, Chandire." He ate a cow and was defiled!"
"O Guiha's daughter Mesi, the rain is falling 4. “Guiyare, Guiyare Mesi, adiro toqoti ekiya,
on the hills around, Nadahi ugali menja adiki oyoka Chandire.
The clouds depart leaving our own unNadahi ugali menja adiki oyoka Mesire."
watered ;
But sorrow not, O Chandi, we will hoe “Mesi, Guiyar's daughter, went forth to
our ground, and hope for better times." gather herbs;
7. "Aiyore keyetande, kiretar malaiye, The keeper of the garden said to her,
Enu keyen atha agileo malekenne. Come and pick whatever you please, -
Ore Gosaiñi engeni ambo makkore." The keeper said to Chandi, Pick where'er
“Woe to us two, we shall die, and never you please."
return to meet again." 5. "Ithikid dame panch ana raniko,
(Companion answers) "I shall die, but I do Kolikeno chicheken.
not grieve at the thought, Ochekeni tundino sihayapa dure menjado.
O God, do not forsake me!" Jare panch ana paisa mundiken anure,
18. “Chilimili + Sahibe dene; Surajire !
Feringhi gole dene. Jare panch ana paisa mundiken anure Javira Suraja." Surajire !
« Be like Cleveland Sahib, "He told me the price of this was five annas, Be like a Feringhi, Then I opened my purse and gave it to O Suraja, son of Javira!" the cloth-merchant);
This song is sung in honour of Mr. Cleveland, I took it home and opened it, and to my a Collector of Bhagalpur. He it was who regreat surprise
duced the Paharis to order. Before his time I found it nothing else but rotten rags they were great robbers, and a terror to all the neatly sc7n together.
surrounding country. Now they may be reckAh me! I spent five annas for nought, o oned as one of the most peaceful tribes in India. Surja !
| Mr. Cleveland died A.D. 1784.
MISCELLANEA. A BUDDHIST JATÅKA FROM THE CHINESE. tains, surrounded by every kind of pleasant scenery, From the xivth Kiouen of the "Mahapart Nirvana and with fruits and edible roots in every variety.
Sútra." Translated by the Rev. S. Beal. Thus dwelling alone, and feeding solely on the Illustrious youth, in years gone by, before the fruits of the earth, I passed many years in the pracSun of Buddha had come forth, I was born tice of religious meditation, and so through all this as a Brahman. I practised in this birth the con- time I neither heard of a Buddha having been born, duct (or mode of life) of a Bodhisatwa. I was nor of the Scriptures of the Great. Vehicle having thoroughly conversant with all heretical teaching; been delivered. At this time, whilst I was going well versed in the knowledge of final deliverance; through guch mortification as this, Sakra and all my heart at perfect rest, &c. Yet after all, though the Devas assembled in mass, their hearts greatly I inquired and searched through all the Books of affected with awe, and spoke thus one to another :the Great Development, I knew not nor heard of "On every hand there are portents the name of Vaipulya Sátras.
That in the midst of the quiet Snowy MounAt this time I was dwelling in the Snowy Moun
tains
+ Chilimali is a perverted form of 'Cleveland. * This Sutra is probably one of the first of the Vaipulya
class. It was translated into Chinese by Dharmaraksha in the 5th century A.D.

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There is a Master who is practising the way of self-control and the destruction of selfish desire,
MISCELLANEA.
An illustrious and highly virtuous King. Already has he banished covetousness and anger,
Eternally separated himself from folly and doubt;
His mouth has not yet uttered a word Either of base or false language."
At this time in the Congregation there was a Devaputra named "Joy and Gladness," who spoke as follows:
"This practiser of asceticism,
Advancing so resolutely in purity, Why does not Sakra look for him, With all the Devas?
If he be a heretic
Practising these austerities,
Much more should this man's abode
And birthplace be known by Sakra."
At this time there was a Rishi who, on behalf of Sakra, spoke as follows:
"Lord of Devas, Kusika,
Let not such contradiction as this be yours; For a heretic practising austerities Let not your Majesty seek."
Having uttered this gatha again, the Rishi said: "Kusika, there is a great Sage in the world, who for the sake of all flesh, not caring for his own body, desiring to benefit others, practises every kind of penance; without a remnant of covetous desire, so that if the earth, mountains, and seas were filled with gems, he would behold them as seeing spittle, without the least desire. He has given up all-wealth, wife and child, head, eyes, marrow, hands and feet, bit by bit, house and possessions, elephants, horses, chariots, slaves, even a desire to be born in heaven, if only he might give true happiness to all flesh. His only aim is if at last he may reach the condition of Anutara Samyak Sambodhi."
The Sakra Devânam replied: "According to your words, this man is aiming at the control of all living creatures. Great Rishi, if in the world there be any room for a Buddha (lit. tree or offspring of Buddha), then he will be able to clear away all Devas and men, and also to counteract all sorrows, whether in the condition of an Asura or a poisonous snake. And so all creatures under the shadow of this Salvation will be freed from all woes and misery. Great Rishi, if this man at some future time obtain a good deliverance, then I and others ought thoroughly to get rid of the endless toils of care and trouble that now molest ns. But this is difficult to believe, for there is a difference between the beginning and the end of a
223
thing. The moon's image may for a time be reflected in placid water; but let the water be disturbed, and how the reflection also is broken! It is difficult to complete a picture, but how easy to destroy it! So also is it with the heart (or the state) of religious conviction-difficult to mature, easy to destroy. Great Rishi, as there are many men who put on a bold front with their weapons when they go to meet the robbers who threaten them, but afterwards turn their backs and are overcome with fear, so is it with the heart of knowledge (Bôdhi). So I have seen it with countless mortals; at first their hearts full of confidence and courage, but afterwards what a change and falling away! So I am unable to believe that this man who is practising austerities will be able to continue! I will therefore go and ascertain for myself. For as the two wheels to a chariot and the two wings to a bird, so, Great Rishi, is it in this matter: the devotee may have great constancy in suffering self-inflicted mortification, but has he also wisdom? If he has deep wisdom, he will accomplish his aim. Just as the fish in the sea, whose spawn is great in quantity, and the fish born from it few: or the Amra tree, its flowers many, and its fruit few; so of mortals, those who undertake the attainment of wisdom are many, those who reach it few. But, Great Rishi, I will go with you and try this man! Great Rishi, it is as the gold thrice tried, and thus known to be good, by fire, by hammer, by rubbing; so is it with penance,-it must be tried and tested before it be really known."
At this time Sakra Devânam, changing his body into the shape of a Rakshasa horrible to look at, descended to the Snowy Mountains, and not very far from them took his seat, td then, with a soft and pleasant voice, repeated this! alf-stanza of a Buddha gone before:
"There is no permanent result from religious exercises.
Birth and death are universal laws." Having uttered this half-gátha he remained fixed in his place, stern and with unmoved face. Then the ascetic, having heard this half-stanza, conceived the highest heart-joy. Just as a strange traveller, who in journeying along some difficult and precipitous mountain-pass towards evening loses his companions, is afflicted with fear, when suddenly he comes on them again-what joy! Or as an invalid who suddenly finds the relief which his physician prescribed for; or as a man perishing in the sea who meets with a boat; or as a thirsty man who finds cool and refreshing water; or as a prisoner who hears of his panion; or as a husbandman who watches the rain falling on his dried-up crops; or as the wanderer who finds himself at home again; so, illustrious youth, it was

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with me when I heard this half-gdtha; and as I obtain an imperishable body. And yet you say, arose from my seat and saluted the four quarters, Who can trust you? I call Brahma, Sakra, and said, "Who is he that uttered this half-verse P" | the four kings, and all the Bodhisatwns, and Then, seeing no one except the Raksha, I said, all the Buddhas, to witness that I am ready thus "Who is he that opened this door of Salvation ? to give up my body for the sake of these eight who is he that is thus able to declare the words of words." "Listen then, listen then," said the all the Buddhas ? Who amongst the slumbering Raksha," if it be so, and I will repeat the other crowds that pass through life and death is the wake- half of the verse." Oh, what joy was mine as I fulone, leading the victims of life and death to the prostrated myself before the Raksha, and besought highest participation of Bodhi? Who is the master him to proceed! Then the Raksha added, of the vessel,--the good physician P Who has re
"Birth and death, destroyed, Deated this half-gátha, as refreshing to my under
(This) is the joy of Nirvana." standing as the waxing moon to the opening lily " The Raksha, having uttered this gútha, added, Seeing only the Raksha, I thought, "Could it
"Oh! Bodhisatwa Mahasatwa, you now have be this Raksha who uttered this half-verse P" And heard the full meaning of this stanza; and now then I doubted, and said, "It cannot be so, for no before you give yourself up as a sacrifice to my such word can proceed from such a form. Is the body, you wish to benefit the world by proclaiming Jotus produced from the fire ? Freezing water the truth you have heard. Do so." Then, having comes not from the solar heat." And then I well considered the meaning of this gatha, I went thought again, "I am but a fool, perhaps this from place to place, and on every stone and wall, Raksha may have remembered from long ago this on every tree and road, I wrote this stanza. Then, half-Játha. I will ask him." And so, going up to carefully arranging my clothes, so that after death him, I said, "Where, O Great Snge, did you in my naked body should not be needlessly exposed, former days obtain the knowledge of this half- I ascended a high tree, purposing to fulfil my vow gotha, the half of this precious gem P for this verse and put an end to my life. Then the Tree Deva is in truth the true wisdom of all the Buddhas, asked me the following question," Venerable one, past, present, and to come." Then he answered what are you doing?” To whom I replied, "I am and said, "Great Brâhman, ask me not such a about to sacrifice my body in return for the knowquestion; and why, because for several days I have ledge of a gatha given me." "And what use is had no food. Everywhere have I sought it, but this knowledge P" added the Tree Deva. To in vain. Parched with thirst, my mind is con- which I replied, "This gatha contains the mysterifused, and I can answer nothing. There is no ous doctrine of all the Buddhas, past, present, and food for me in earth or heaven." Then I said, to come, compared with which there is nothing of "Raksha, do but finish this gatha, then for ever value in the world, and for the knowledge of which I will be thine, and my body thine. That which I now give up my life," &c. Then casting my. you just now uttered was only half-said, and had self down, such sounds came from mid-air and no meaning in it; only finish it, and I am thine ascended even to the Akanishta heaven ! Then for aye." Then the Raksha replied, "The utmost also the Raksha returned to his true form as Sakra knowledge you possess goes not beyond your pre- Devanam, and in a moment arrested the fall of the sent body; but the pangs of hunger which possess Bodhisatwa in the air, and placed him harmlessly me who can describe " Then I said, "What food on the ground. At this time Sakra and all the do you ent P” The Raksha said, "Ask me not, for Devay, with the Great Brahma, came and prothe answer is a fearful one!" But I said, "There strated themselves at the feet of this Bodhisatwa, are none to frighten here, and I have no fear of and in terms of commendation sang, "Well done! you ; speak out then !" The Raksha said, "That well done! Thou art a true Bôdhisatwa, able to which I eat is the hot flesh of men, and I drink benefit the world, deserving to hold the torch of only their warm blood. Everywhere have Il the Great Law in the midst of the darkness sought for this food in vain, for men now-a-days of the world! Oh, would that in future ages, are so good that the gods protect them, and I can when you attain the perfection of Buddha, you do nothing." Then I said, "Finish only this would think on me and acquit me of all my sins!" gatha, and my body is thine." The Raksha replied, &c. And so by the virtue of this gatha, for which I "What reliance can I place in thee? Who will gave up my life, I was able (by anticipation), to believe that for eight words you will be ready to pass over twelve Kalpas, and in the presence of give up your body P" To whom I replied, "Surely Maitreya to attain perfection as Buddha. you are a fool, for what is it? Would not a | Such merit attaches to the love of the true man gladly give another an earthen pot to obtain a Scriptures of the Great Vehicle.-Tribner's Record, gemlike vase? And so I, sacrificing this feeble body, Jan. 1873.

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THE TWELVE EMÅMS.
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THE TWELVE EMÂMS.
BY E. REHATSEK, M.C.E., Hon. Mem. B.B.R.A.S. DEFORE the dynasty of the Cefå vis the Commander of the Faithful. Soon, however.
D Emamites began gradually to strength- A'a yshah," the Mother of the Believers," en their position all over Persia. Already dur- raised opposition under her own auspices, by ing the time of Albâs the Great the Emâmite leaving Madinah with Țolhah and Zobayr Faith (athna-a'sharite, i.e. of the twelve) be- and proceeding towards Bocra, and proclaiming came dominant, and has continued so to this day. everywhere that O'thmân had been slain with It asserted itself, however, much earlier in some the consent and by the command of A'li. The countries, where the followers of A'li had better latter, no doubt apprehensive of the dangers in and safer opportunities for developing their store for him, also left Madinah, and sent his tenets. A'li was only the fourth Khalif, whereas son Hasan to Kufah; but Abu Mûsa, the goaccording to his partizans he ought to have been vernor of the town, at first prevented the people the second, ie. the immediate successor of the from manifesting any feelings of loyalty; afterProphet. This is the origin of the difference wards, however, some thousands of them marchbetween the sects of the Sunnis and the Shia'hs, ed out and joined A'li çi Kåder, whence who were secretly organized immediately after he marched with them towards Boçra, and the murder of A'li, and added to the profession encamped in the vicinity of the town, but A'ayof faith the words " and A'li is the Vely of shah with Tolbah and Zobayr came out of it God." The meaning of the word Vely was with 30,000 men and took up a position in front afterwards amplified into that of " ficar," and of him; they also sent letters to him demandgave rise to various theories about A'li's divine ing the extradition of the murderers of O'thman, nature. Some even exalted A'li to the highest to avert hostilities. The latter, who were segrade of divinity, and called him Allah; bat, veral hundreds in number, detached themselves whatever differences may exist at present on from A'li's army and made a night attack upon that point, not only do the Emímites, but all the Alayshah's army, which appears to have been a Shia'hs, agree that the title of Emâ m belongs mere skirmish; a short time afterwards, howto his family only. In fact, besides himself ever, the poople of A'ayshah assailed the army of and his son lasan, all the other Emâmsten A'li, which gained the victory. The leaders in number-are the descendants of his son - Tolhah and Zobayr lost their lives, and the very sain, and the ancestors of the many thousands camel on which A'ayshah rode was cut down, of Sayyids now living in the Muhammadan so that she escaped with difficulty. This was world. The names of the twelve Emams are:- the battle of the camel,' in which 17,000 ot I. A'li;II. Hasan; III. Husain; IV. Zain the followers of the Mother of the Believers.' u l-a's bedin; V. Muhammad Bâqer; VI. and nearly 3,000 of the Commander of the Ja'fer-es-Sadeq; VII. Mûsa el-Kâ zem; Faithful,' are said to have fallen. Herenpon A'li VIII. A'li Mûsa er-Riya; IX. Muham- entered Boçra, harangued the people in the mad Taqi; X. A'li Naqi; XI. Hasan great mosque, and sent A'ayshah to Madinah al-A's kari; XII, Mohdi.
under a guard of honour. I. A'li the son of A bask'leb, being the son After overcoming these diffi ulties, new ones of the prophet's uncle, was his cousin. He was arose for A'li; certain parties who also considered born at Mekkah in the thirtieth year of the him to be an accomplice in the assassination of elephant,' and became the first convert of O'th man went to Syria in order to instigate Muhammad, who afterwards gave him his own Moa'via h to avenge it. The latter most daughter Fatema h to wife. He might have readily accepted the invitation, and immediately become the immediate successor of Muhammad, began hostilities. He despatched insulting letbut the prophet's favourite wife A'a y bhah ters to A'li, who was at Kufah, wherein he acmanaged to keep him away, and to get her own cused him of aspiring to the Khalifate as soon father, Abu Bakr, elected Khalif. A'li, how as the prophet bad died, and of complicity in the ever, became Khalif after the murder of O'thmân, | murder of O'thmân; and, lastly, he threatened and was thus the fourth instead of the second that he would chastise those who had a hand

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in it, wherever he could find them. After this the real warfare between the parties began; A'li assembled an immense army to combat M o a'viah Ben Sofia n. The latter with his troops arrived first at Çaffin, and at once 80 arranged ten thousand of them that when A'li approached the river Euphrates his army could not quench its thirst. There many combats of an indecisive character appear to have occurred, but no real battle, in spite of the marvellons verbiage expended by Persian his- torians about the victory there gained ; since after these so-called defeats Moa'viah was so strong that he was able to send troops in various directions, to Mesopotamia, Yemen, Hejáz, and Erak, to establish his supremacy, which A'li was unable any longer to contest, being assassinated by three malcontents while entering the mosque at Kufah, about the middle of the month Råmdan A.H. 40 (began Jan. 8, A.D. 661).
II. When Moa'via h heard that Hasan the son of A'li had been proclaimed Khalif, he narched with 60,000 men to conquer Arabian E'rak, and Hasan left Kufah with 40,000 men, who not only proved to be cowards, but muti. nied against him instead of attacking Moa'viah, whom he was compelled to acknowledge as Khalif on the promise of a pension from the treasury. For this act of submission he had to suffer the reproaches of some of his more turbulent adherents, by whose advice also a clause was inserted in the act of pacification that no Khalif after Moa'viah should be appointed without Hasan's consent; and Moa'viah being some time afterwards desirous to nominate Yazid his successor, but being persuaded that he could not get Hasan to agree, put him out of the way by despatching Mervan Ben Hakam, a disgraced attendant on the prophet, to Ja'dah, the spouse of Hasan, with a poisoned towel, and instructing her through this wretch to wipe the limbs of her husband therewith, on condition of receiving after his death 50,000 dirhems from Moa'viah and becoming enrolled among the wives of Yazid. He died at Madinah in the middle of the month Ramdan A... 53 (5th September A.D. 673), and was buried there.
III. The kunyat (sobriquet) of Husain was Abo A'bd-ullah, and his lakab (honorific title) was the Martyr' and the Prince br birth.'
He was born at Madinah on the 4th Sha'bân A.H. 4 (10th January A.D, 626). His tragic end took place at Kerbellá during the khalifate of Yazid, A.H. 41 (A.D. 661), at the age of 37 years. He was overwhelmed by his foes and slain without mercy. The Rouzat-al-Shahda treats largely on the disaster of Kerbella.
IV. A'li, the son of Hasain, bears the kunyats (or epithets) of Abu Muḥammad, A b-alHusain, and Ab-ul-Qasem, or Abu Bakr; his lakab is Sayyid-a l-a'â bedin (prince of the servants of God') and Zain-ula'á bedin ornament of the servants of God'). He was of royal descent, as his mother Sheheriâ n or Sheherbând was the daughter of Yazdejerd the son of Sheheriâr, son of Khosro, son of Parviz, son of Hormuz, son of Nushirvân the Just. He was born A... 88 (A.D. 658-59). There is a tradition of Zohry stating that A'li the son of Husain wore a yoke on his neck and heavy bonds on his feet, by order of A'bd-ul-malak Mervån. He was thus kept prisoner in a tent. On being compassionated by Zohry about his condition, he stated that he could at any moment get rid of his shackles, and that he would go no further than two stages from Madinah with his guardians. This actually took place, for when they were at some distance from the town on their journey to A'bd-ul-malak Mervân their prisoner disappeared miraculously. This Emam is said to have worked numerous miracles, and was, on account of his great piety, named Zain-u l-a'à bedin (* the ornament of the servants of God'). How he again re-appeared in Madinah is not stated, but the author of the Rougat-al-Çafa mentions that he died there on the 18th Muharram A.H. 95 (14th October A.D. 713), and was buried in the Baki' cemetery.
V. Muhammad, the son of A'li, the son of Husain, was born in Madinah on the 1st Rajab A. H. 57 (10th May A.D. 676). His kunya' is Abu Ja'fer, and his lakab is Baker. To describe his miracles a volume would be required. He died A.. 104 (A.D. 722), at the age of 57 years.
VI. Ja'fer, the son of Muhammad, the son of A'li, son of Husain. His kunyat is Abu A'bdullah, and his well-known lakab is Çadeq. He was born at Madinah A.1. 133 (A.D. 75051). He was a great divine, and wrote fire bundred treatises on religious subjects. Muham

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THE TWELVE EMAMS.
AUGUST, 1876.]
"
mad Ben Eskandar, a courtier of the Khalif Mançûr, who reigned from A.D. 753 to 775, says:-"One day I waited upon Mançûr, and finding him melancholy I asked, 'O commander of the Faithful! what is the cause of your sadness?' He replied, 'O Muḥammad! I have slain many of the descendants of A'li, but have left their chief guide.' I continued, 'Who is he?' He replied,, Ja'fer, the son of Muhammad.' I said, He is a pious man constantly engaged in the worship of God, and abhors the world with all its ways.' He continued, O Muḥammad! I was aware that you believe in his Emâmship." Hereupon I swore an oath that I would set his mind at ease on this point before the night set in; then he called in a negro and said, 'When Ja'fer Ben Muhammad comes, and I place my hand on my head, thou art immediately to kill him.' Afterwards he issued orders that the Emâm Ja'fer should be brought, and when he made his appearance I perceived that his blessed lips were moving, but could not understand what he said. I felt the kiosk shaking like a vessel among the waves, whilst Mançûr hastened with bare head and feet to meet him, and all the members of Mançûr's body quaked. Taking hold of his arm he seated him on the throne and addressed him as follows:-O descendant of the prophet! what is the reason of your coming?' He replied, You have sent for me, and so I came.' Mançûr continued, Express your wish!' He answered, My wish is that you should not send for me any more, so that I may pay you a visit of my own accord whenever I feel inclined.'
"As soon as Ja'fer Çâdek had departed, Mançûr went to his bedroom and slept till midnight, so that his prayers were forgotten. When he awoke, he called for me and said, 'Remain till I finish my omitted orisons, and inform you of what has happened to me.' After he had terminated his prayers he said, 'When Ja'fer Ben Muhammad was present I saw a dragon the tail of which was coiled around my castle, and the upper jaw of which was on the top, whilst the lower one touched the base of it. This dragon uttered distinctly the following words:"Allah has sent and commanded me
In my Catalose Raisonné of the Mulla Firas Library, VIII. 55, p. 203, I describe a book in which through Jefr various things can be obtained, e.g. "How to obtain divine inspiration by means of the canon of the blessed Jefr." "How to obtain a favourable response to prayer, by recit
227
to swallow thee, with thy house, if anything should befall his servant!"'" Muḥammad states, "I said to Mançûr that this was a sorcery, but he replied, Do not say so! It is the force of the ineffable name, which was revealed to the prophet, and by the blessing of it he could, if he was so minded, transform a bright day into a dark night, or make the night as shining as the day, and could do whatever else he liked.'"
Ja'fer had said that A'li the Commander of the Faithful left two books, called Jami', from which the events of the world till the day of resurrection could be ascertained, and that he had seen one leaf of it in Egypt from which the history of the kings of that country had been extracted, and had in course of time been verified. The Emâm Ja'fer Çâdek also said, "Our science is the Ghaber, the Mazbúr, the Nuktah fi al kulub, and the Naksh fi allistimaa'; we possess, moreover, the red and the white Jefr, the book of Fâtemah, and also the Jama'h, which contains everything men stand in need of. On being asked for an explanation concerning these books, he replied, "The Ghaber is the science of what has happened; the Mazbúr is a knowledge of past events; the Nuktah fi al kulub is divine inspiration; the Naksh fi allistimaa' are the words of angels whom we can hear, but whose essences we cannot see; as to the red Jefr, it is a vessel which contains the weapons of the apostle of God, but they are not taken out until one of us who are of his family arises; the white Jefr is a vessel containing the Pentateuch of Moses, the Evangel of Jesus, the Psalms of David, and all the inspired books; the book of Fatemah contains everything which happens, and the name of every king or governor until the resurrection; the Jama'h is a book, seventy cubits long, dictated by the prophet of God, and written by the hand of A'li; it contains everything mankind are in need of till the day of resurrection.
This Emâm died A.H. 148 (A.D. 765), at the age of 65 years, and was interred at Madinah in the Baki' cemetery, where also his father, the Emâm Muhammad Baker, his grandfather the Emâm Zain-ul-a'âbedin, and his uncle the Emâm Hasan are buried.
VII. Mûsa, the son of Ja'fer-al-Çâdek, was
ing the ninety-nine names of God, through the science of the blessed Jefr," &c. There is nothing mentioned, however, about this Emam and supposed possessor of the white and the red Jefr.

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THE INDIAN ANTIQUARY.
born at Abwa, a place between Mekkah and Madinah, in the month Çafar A.H. 128 (A.D. 745, November). His kunyat is Ab-ul-hasan, Abu Ebrahim, and Abu A'bd-ullah, and on account of his extreme gentleness and restraint from anger he obtained the lakab Kâzum. He had already during the khalifate of Almohdi been called to Bagh'dad, and his friends entertained apprehensions that his life would be taken. These fears were, however, not realized until a considerable time after, when Hârûnal-Rashid again called him to Bagh'dad from Madinah during his own reign, where he caused poison to be administered to him in an assembly by Yahia Ben Khâled the Barmekide, from which he died A.H. 183 (A.D. 799-80), and was buried there in a place called the Koraish cemetery. According to the author of the Rabi'allabrár he lived 54 years.
VIII. A'li, the son of Mûsa-al-rezâ. His kunyat is, like that of his father, Emâm Músa Ab-alhasan, and his lakab is Rezâ and Murtaza. He was born in Madinah A.H. 148 (A.D. 765). It appears that this Emâm had a presentiment concerning his death, which was so strong that he made all the arrangements for it, and gave directions to Abu-al-çalt, who continues his narrative on the matter as follows:-"The next day when the Emâm Reza had finished his prayers, put on his clothes, and was sitting in a state of expectation, a slave of the Khalif Mâmân came in search of him. He rose, departed, accompanied by me. On arriving in the reception-hall of Mâmûn, the latter was sitting with dishes of fruit placed before him, and eating a bunch of grapes which he held in his hand. As soon as he caught sight of the Emâm, he leapt up, embraced him, and, after kissing him between the eyes, handed the bunch of grapes to the Emâm and said, 'O son of the apostle of God! did you ever see finer grapes than this bunch?' The Emâm replied, 'In paradise are good grapes.' Hereon Mamûn handed a bunch of grapes to the Emâm, saying, Eat of these grapes.' The Emâm begged to be excused, whereupon the Khalif asked whether he had any suspicions concerning him; and taking back the bunch he ate some from it himself, and then again returned the bunch to the Emâm, who swallowed two or three but threw the rest away. After that he arose, and on Mâmûn's asking him where he was going
[AUGUST, 1876.
he replied, Whither you have sent me.' He went home, lay down on his bed and died. He was then 55 years old. This happened A.H. 203 or 208 (A.D. 818 or 823) in Tous, and he was buried in the same spot where Hârûn AlRashid was interred; at present, however, his mausoleum is at Mashhad, which has become a great resort of pilgrims, not only from Persia and Arabia, but also from Turkey and India. They expect the greatest temporal and spiritual blessings from visiting the tombs of the various holy personages there.
IX. Muhammad was the son of A'li, son of Musa-al-reza. His kunyat, like that of the Emâm Muḥammad, is Baker, and for this reason he is also called Abu Ja'fer the second; his lakab is Taky, Jowâd, and Murtaza. He was born at Medinah on the 18th Ramzân A.H. 195 (16th June A.D. 811). This Emâm was so distinguished both for piety and learning that the Khalif Mâmûn gave him his own daughter to wife; but the noble lady was unhappy with him, and complained to her father in letters that she could not enjoy connubial bliss alone, as she was compelled to share it with other women, with whom likewise her husband cohabited; all the reply, however, she could get from her father was the reproof that she required him to consider that illicit which the prophet himself had made lawful. How this Emâm fell afterwards into disgrace and misfortune does not appear, but it seems that he laid claim to being a prophet and was carried in chains to Syria; but in the tradition of an anonymous writer, who boasts of having been miraculously transported in a very short time to various holy places, it is recorded in the Rouzat-al-Çafa, that he met the same individual in whose company he had made the supernatural voyage on another occasion, and that on adjuring him to say who he was he made the following reply:"I am Muhammad the son of A'li, son of Musa, son of Ja'fer; one day when I narrated my case in the company of friends and acquaintances, the news spread, and reached the ear of the governor of Syria, who suspected me of wishing to be a prophet, and imprisoned me in this place, as you see me." The same narrator states that he immediately wrote a letter detailing the case to the governor of Syria, who, however, contented himself with endorsing the following words thereon:-"Tell the person who wishes

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THE TWELVE EMÅMS.
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this man to be liberated that he is to request him ites (Faith of the twelve Emams), the Cå heb to transport him again in one night from Syria a l-ze må n, i.e. lord of the period,' entered a to Kufah, thence to Madinah, thence to Makkah, house in Sâmerah, and, though his mother and thence to Syria." The narrator was greatly waited for him long, he never came out again. distressed at this reply, and when he again went This happened A.H.265 or 266 (A.D. 878 or to pay a visit to the imprisoned Emâm, in order 879), and he is believed to be up to this time to inform him of the answer, he perceived that still alive in his concealment. He was only a boy his watchmen and soldiers were in great con- of ten or eleven years of age when he disapfusion and fear, and on being asked for the cause peared. The Muhammadans in general believe they replied, "The man who had been confined that the re-appearance of the Mohdi, the for being a prophet has disappeared. It is not director, and the Çâ he b-a l-z e man, the lord, known whether the earth has swallowed him, or of the world, will be one of the signs of the whether birds have taken him up into the sky." approach of the end of the world and of the
There is no doubt that this Emâm was pat resurrection, and the Emâmites in particular to death; about this, however, the author of the state that the absence of the Mohdi from the Rouzit-al-Qafa says nothing, and merely states world is divided into two periods--namely, the that he was snatched away in Baghdad at the Chybat kapry or short absence, and the Gl’ybat end of the month Dilşa'dah A.H. 220 (began ontily or long absence. The former comprises the the 27th October A.D. 835), at the age of 25 years. time from his birth until the termination of the · X. A'li Ben Muḥammad Ben A'ly ambassadorship, and the latter the period from Ben Mûsa Al-reza. His kunyat was Ab- the termination of the ambassadorship until the ulhasan, and his lakab Kadi, but he is time decreed by the Eternal Will for his final chiefly known by the name of A's kari; they reappearance begins. It is asserted that duralso call him Zaki and Taķi. He was born ing the period of the short absence his ambasat Madinah in the month Zilhejjah A.H. 212sadors succeeded each other through many ge(began Feb. 21, A.D. 827). He was sent to nerations, and conveyed to him the needs and Sermenrâi, now called Sâmerah, by the Khalif demands of all human beings, and also brought Motawakkel, where he spent his whole life as a back his answers to them, and that the last of prisoner, though he was allowed his own house. these ambassadors to mankind was a man named He perished during the khalifate of Muntaçer, A'li Ben Muhammad, who died A.H. 327 at the age of 41 years, at the end of Jomada (A.D. 938). Six days before his demise this II. A.H. 254 (towards the end of June A.D. 868). A'li produced a document which he said had
XI. Hasan Ben A'li Ben Muham- been written by the Emâm Muhammad Ebn mad Ben Ali Ben Masa Al-rexa. His Alhasan Ala'skari, and which contained also kunyat is Abu Muḥammad, and his lakab the following words :-“O A'li, son of MuhamZaki and Khalic; he was, like his father, mad! May God magnify the reward of your known also by the name of A'skari. He was brothers in you; for you will die after six days. born in Madinah during the month Rabi' II. Terminate all your affairs, and delegate your A.H. 232 (December A.D. 846). He is said to office to no one after your death." He died at have worked numberless miracles, and, as in the the specified period, after which all communicacase of Muhammad Baqer, the phrase "he was tions with the Emâm ceased. The Emâmites snatched away" is used in the Rourat-al-Cafa, keep records of numerous miracles performed instead of saying that he was killed, at the age by Muhammad Ben Hasan Ben A'li during the of 28 years, A. H. 260 (A.D. 873).
period of the short absence; they believe him XII. Muhammad Ben Hasan Ben to be the Mohdi (director) of the last times, and A'li. His kunyat is Abu-alķâ sem, and the that after his appearance Jesus will descend Emâmites call him Hajjat, Kâiim, Mohdi, from heaven; but all sects of Muhammadans Moutazir, and å heb al-ze man. He have collected traditions abont the Mohdi. was born at Sâmerah in the middle of Sha'ban of the twelve Emâms not one died a natural A.H. 255 (30th July 868), and was consequently death. Eleven were killed or poisoned, and the five years old at his father's death. Accord- fate of the twelfth being unknown, he is supposed ing to the traditions of the Athna-a'sher-Emâm- to have miraculonsly disappeared from the world.

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THE INDIAN ANTIQUARY.
SILPA SASTRA.
BY REV. J. F. KEARNS, MISSIONARY, S. P. G., TANJORE.
There is in Tamil a treatise on Silpa Sastra, said to have been originally composed in Sanskrit by Myen, who, according to mythology, was a son of Brahmâ and architect of the gods. The original work appears to have been disseminated far and wide, and to have suffered by omissions as well as by additions. The work under consideration seems to have been formed from selections of existing editions of the original work under the superintendence and guidance of persons having a practical knowledge of Silpa Sâstra, or at least of persons professing to have such knowledge. It has passed through a second edition, from which we may infer that the work is in demand. It were greatly to be desired that a future edition should have a competent Tamil scholar to carry it through the press, for the errors in the present edition are numerous beyond all precedent; and this, added to a bad style, renders the perusal of the book anything but a pleasant recreation. There are, besides, frequent repetitions, and many things that might be omitted without in any way impairing the value of the book as a work of art. The book is dedicated to the glory of Siva, and after the usual slokas in praise of the deities the need of a Silpan is thus stated:"Temples, towns, seaports, houses,
Tanks and wells, these require the Silpan's hand;
Construct them by the hand of another? This is said to be equal to the sin of murder." The study of the Atharvána Veda, the 32 Šilpa treatises, a perfect knowledge of the Vedic mantras, by which images are inspired with the indwelling presence of deity, are necessary to the Silpan who desires to understand his profession thoroughly.
The book next gives the cubit measure as follows:
"Eight atoms make one cotton fibre (in thickness),
Eight fibres make one hair (in thickness), Eight hairs make one grain of sand, Eight grains of sand make one mustard seed, Eight mustard-seeds make one bamboo-seed, Eight bamboo-seeds make one finger, Six fingers make one quarter-cubit, Twelve fingers make half a cubit,
[AUGUST, 1876.
Eighteen fingers make three-quarters of a cubit (this latter is termed matthibam), Twenty-four fingers make one cubit. This measure is also called Jâthi and Mâmangulam. It is used by Brâhmans, Kshatriyas, Vaisyas, and Sudras."
But although this is the standard of measurement for all four castes, the instrument itself is constructed of a different material for each. The rule is as follows:
For Brâhmans the measure should be of bamboo, For Kshatriyas it should be constructed of ebony, For Vaisyas it should be of teak, For Sudras of the red vengai (Atropa Mandagora).
As a preliminary to all work, the exact position of Vasthu-purusha (the god of the earth) must be accurately ascertained. He is represented as sleeping, standing, walking, reclining, &c., and the exact time of each of these is of the utmost importance, for each duration of time has an influence for good or evil towards the man who wishes to build. His sleeping-time is very unlucky. To ascertain these times, a marvellous amount of astrological calculation has to be got through. In the months of Sitterai, Vaykasi, Adi, Avarni, Aipasi, Kârtika, Tai, and Masi he is "standing or up." But having ascertained so much, it is still necessary to ascertain the lucky days in these months. Accordingly we are told
The 10th of Sitterai, the 21st of Vaykasi, the 11th of Adi, the 6th of Avarni, the 8th of Aipasi, the 8th of Karttika, the 21st of Masi, and the 12th of Tai-on these days Vasthûpurusha is up: these are proper days.
Having gone so far, we have still further to go, for we have to ascertain the auspicious hours of these days. Here they are:
The 8th Indian hour of the day in Tai, the 10th of Kârttika, the 2nd of Adi, the 5th of Sitterai, the 21st of Avarni, and the 8th Indian hour of the day in Aipasi.
There is very much more to be ascertained regarding Vasthu-purusha before the house-post is set up; and to deter people from venturing to build before ascertaining everything about Vasthu, and, having ascertained all necessary knowledge, to compel them to build accordingly, we are told

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SILPA SASTRA.
"Knowing all that is necessary about Vasthû, if one does not construct his house accordingly, his substance shall be consumed, he shall lose his life, the goddess of misfortune shall be with him, his women shall waste away, and the designer of his house shall perish by disease."
Having ascertained all that is necessary about Vasthu, we still have much to do before ascertaining the site for the contemplated house. We must ascertain the earth upon which to build. The rule is as follows:
Sweet earth is for Brahmans, Bitter earth for Kshatriyas, Sour earth for Vaisyas, Pungent earth for Sudras.
"Upon earth that smells like curdled milk, like clarified butter, honey, blood, hair, fish, birds, or buttermilk, sow no grain, for it will yield nothing, neither upon such land erect a house."
As correct time is a very necessary matter in this science, the author gives directions for the construction of sundials, but the preliminaries are many. He directs as follows:
"First determine the auspicious day; then the northern solstice, the right ascension of the rising point, or the arc of the equator that passes the horizon with each sign of the ecliptic, and the star or constellation at the time.
"Dials made of elephants' tusks are proper for Kshatriyas, of blackwood for Brahmans, and of heart of tamarind for others."
When the sun has passed the meridian, the position must be altered accordingly.
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Rule II.
Take a straw eleven fingers in length, place it on the ground, bend it, raising one part to serve as a gnomon, the gnomon being erected against the sun, east or west of the meridian. The height of the gnomon is found by raising the end of
the bent portion no higher than suffices exactly to throw its shadow to the extreme point of the recumbent portion of the remainder of the straw. The gnomon so found gives the time of day. Ascertain how many fingers it contains: the sum is the time in Indian hours.
N.B.-If the time is taken before twelve o'clock, the sum shows the number of Indian hours since sunrise; if after twelve o'clock, the sum denotes the number of Indian hours to sunset.
"Omens" are largely used in this Śâstra: thus, on your way to select a site
"Should a person with a broad head, or a bald head, should a snake, a sanyasi, a single Brâhman, a woman with no breasts, a new pot, a person without a nose, a bundle of firewood, a sick person, a barber, a blind person, an oilmerchant, should these or any of them meet you, it is an omen of evil."
"Should the architect, or the master about to build the house, meet a young handsome virgin, the sign is most auspicious."
Here, though not in the order of the book, we may give two very simple methods for ascertaining the time of day before the sun has reached the meridian :
Rule I.
Before commencing a building or wedding Stand with the sun to your right, join your pandál, a ceremony termed múkúrthan, or the fixhands horizontally-reject the thumbs-erecting the auspicious hour, is performed in a small the index-finger from the middle.-If the shadow hole or pit in the ground, and to the omens of the erect finger extends to the outer edge of that may be obtained in this hole or pit much the finger next adjacent to the index finger of importance is attached :the left hand-it denotes 48 minutes past sunrise, and so on.
"If a black ant, a scorpion, a white ant, a red ant, or a hair be seen in the pit, the house built on such a site shall be consumed by fire.
"If a bit of gold, a frog, a cow's horn, grains of any kind, a brick, or a bit of silver be seen in the pit, all happiness, prosperity, and pleasure, together with long life and boundless wealth, shall ever be found in the dwelling erected on such a site."
There are also omens obtained from flowers :
Omens are ascertained also by cocoanuts, and this form appears to be in great demand:
"If the crown of the cocoanut is large, and the opposite side small, this denotes wealth (in the proposed house); if on throwing it upward three parts fall on the head, and two on the foot, this denotes joy; if it break in pieces of five twos and five threes, this also denotes wealth; if a piece is attached to the inner fibre, this denotes long life; if it is dashed to pieces, diamonds will be discovered; if it fall splitting in the middle, great affliction will befall the householder."

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[AUGUST, 1876.
" In the centre of the proposed site, make a pit it is divided into, first, four equal parts, and one cubit in length, depth, and width. Fill it with these again into sixty-four parts. The four parts water. Take a flower in your hand, meditate in the centre are regarded as Brahma's, and the upon the deity, then cast it into the water, and four points are regarded as the region of Ruthiran; if it floats round by the right-hand side to face other four points are regarded as Vishnu's, and the sun it is a sign of great happiness, wealth, all the remaining parts are regarded as perfame, and honour. If, however, the flower taining to the gods of Svarga. Here the author should float by the left-hand side, it is a sign of remarks that there is in the universe and the great affliction, continual anxiety, and unheard- body an apparent fitness, and that the same of misery. A house should not be built on fitness should be discernible between the body such a site."
and the house; and he then adds that the man There are many more omens derived from who, having regard to this analogy, builds a flowers thrown into the pit, with reference to house, shall secure its existence for a hundred the point of the compass at which the flower ages; he shall possess calves, bullocks, and milch. remains motionless :
cattle, increasing day by day, and he shall "If the flower remains motionless at the join in the celestial dance with the glorious north-west, the eighteen kinds of pulmonic dis- Lakshmi, who sits on the cool lotus-lily." ease shall seize the builder of a house on such The following will throw some light on this a site; his wealth shall be taken by others, death shall carry him away, and demons shall convert The Eight Points and their properties. the site into a place for burning the dead! "Indra's place (the east) is the proper con
"If the flower remains motionless at the jugal abode of the householder; Revati's place, north point, the builder will become rich, he S. E. 11° 29-5( Piscium), is the proper place in shall have the blessing of sons and of long life, which to eat food; Yama's place (south) is the he shall be reverenced by the venerable, and proper place in which to keep clothes; in Niruti's being charitable, reverencing him who is called place (south-west, Canis ?) is the proper place in a 'Refuge,' he shall be esteemed a saint!" which to keep water; Varuna's place (west) is the
One might well suppose that now, at least, place proper for devotional exercises; Vayu's the yajamána might commence to build his place (north-west) is the place proper in which to house; but the very spade that is used to mark store grain; Kuvera's place (north) is the place off the site of the proposed building, and the proper to keep gold, &c. &c.; and in Esani's pegs and lines, must give forth their omens- place, N.E. (y or 8 Corvi ?), is the place proper
"If the edge of the spade bends at the first for women of the household to give birth to delve, if the peg flies out of the ground (as the children.” blow is made upon it), or if the marking-line | The author then gives us the rule regarding snaps in two, these are inauspicious omeng. the dwellings of the four castes :The man who builds on such a site, besides "The south for Brabmans, the west for Kshaaffliction and anxiety, must also endure never triyas, the north for Vaiśyas, and the east for ceasing trouble, and eventually become the prey Sudras." of the god of death."
We next have a rule with reference to the disIn the foregoing quotation the "marking-line" position of the householder's property :is mentioned, but it must not be supposed that "Put your ashes to the south of your house), any cord will suit the purpose. The rule is as your straw to the south-west; keep your buffafollows:
loes to the west, and in the north-west keep “For the gods (i.e. temples) the line must be your grain and your cows." of silk and of three twists; for Brahmaņs' "To the north of your house erect your (houses) it must be of dharba grass and of kitchen, to the east keep your sheep, in the two twists; for Kshatriyas it must be of the south-east of your house keep your children. feelers of the banyan and of three twists; for This is ordered." others it must be of cotton thread and of two According to this sastra every house should twists. This much is declared."
have a box, technically termed garbha, in which The site at length having been decided upon to keep the family plate and jewels; and this

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box is kept in a certain part of the house, astrologically determined upon. The rule regarding the construction of the box is as follows:--
"Take clay from a crab's hole, clay from the horn of an elephant-i.e. clay that an elephant has on its tusk after butting the earth-clay from an anthill, clay from the horns of a bull-i.e. after butting the earth; mix them well together and form the box. Divide the box into nine parts, put diamonds into it, reverence it, and then bury it in the north-east point of your house, and happiness will ensue."
The next order pertains to "Doors" :"If the door of the house closes of itself, having been opened, it is a sign of long life to the householder. If it closes with a creaking noise, it is a sign that the house will perish. If it stands as one leaves it, it is a sign of long life and happiness.
"If it moves like the two pulses vatham and pittham, it is as though one said, Drive a nail in the centre bar:' disease. without end shall dwell in that house.
"If the door makes a noise like an oil-mill, the happiness of having sons shall not be found in that house. The householder's wife shall die, and distraction of mind shall ensue."
The author next passes on to the consideration of trees, of which he gives us three classes:"Male Trees.
"A tree that is strong and thick like a pillar that is long, straight, and regular-is a male
tree.
"Female Trees.
"A tree with a thick base, a pointed, narrow trunk, and small at the top, is a female tree. "Hermaphrodite Trees.
"Slender and long in the middle of the trunk and having a thick head, this without doubt is an hermaphrodite tree."
"Male trees serve for pillars; female trees for wall-plates, beams, and capitals; hermaphrodite trees serve for cross-joists, joists, and rafters."
"The mango is proper for temples, the margosa for Brahmans' houses, the teak for Kshatriyas, the illuppai for Cheṭṭis, and the vengai
for Vellalars' houses."
Our author now proceeds to treat of trees.
The three trees here classed under Ficus are now all referred to genus Urostigma. There are two Silk-cotton trees, Bombas malabaricum and Cochlospermum gossy
233
Concerning Trees.
"For houses there are trees proper for their construction, and trees that are unsuitable; we shall now declare the trees that are suitable for gods and men.
"Trees from a place of public resort, trees from a village or from the precincts of a temple, trees that have been burnt, trees in which are birds' nests, trees growing on anthills, trees in which are honeycombs, trees fruiting out of season, trees supporting creepers, trees in which maggots dwell, trees growing close to tanks or wells, trees planted in the earth but reared by constant watering, trees broken by elephants, trees blown down by the wind, trees in burning-grounds, in forsaken places, or in places which had been paracherts, withered trees, trees in which snakes live, trees in places where there are hobgoblins, devils, or corpses. trees that have fallen down of themselves,these are all bad trees and to be avoided: if one uses such trees in his house, evil shall befall him.
"The Ficus racemosa, Ficus indica, Ficus virens, the Silk-cotton tree, the Butea frondosa, the Abrus, the Jujuba, the first leaf of a Palmyra. the Makirla (?), the Woodapple*-all these are to be avoided: for if any of them are used in the construction of a house, the wealth of the householder will decrease, his children will die. and poverty and affliction will be his lot."
Our author now gives us the auspicious days for setting up the posts, rafters, &c. :
"On Monday set up the posts, on Wednesday place the rafters, on Friday thatch the house, and on Thursday take up residence. Like Indra, the householder will have long life and happiness."
Our author next treats of certain astrological observations that are necessary in order to ascertain what the ground selected as a site may contain within itself, and on the discovery then made the person who intends to build is expected to act. He commences ir regularly by at once stating what observations are to be made, while a little further on he gives a complete list of the things that may be found and which affect the silpan.
We shall commence with the list; meantime
pium. Butea frondosa is commonly known as 'Dhak' or Palas, Jujuba as 'Bher; and the Wood-apple is either Egle marmelos or Feronia elephantum.-ED.

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we would observe that this portion of the book is designated Bhumi-Sallium.
“There are sixteen kinds of sallium, viz. skulls, bones, bricks, potsherds, dry sprays of timber, demons, ashes, charcoal, a corpse, grains of corn, gold includes all metals), black stone, frogs, cows' horns, dogs' bones, urns in which the dead have been baried."
We shall now show our author's rules for discovering the sallium in the selected site:
"If in the seventh mansion from the rising sign (at the time of consultation, there are planets, and if at the same time the moon should be found in the fourth, seventh, or tenth mansion from that, there are hindrances most certainly in the proposed site; and should a man build a house upon it, his women will be murdered, his family will perish, his wealth and happiness will vanish, and to his own life danger will accrue. There can be no happiness in a house on such a site.
"If in the seventh mansion there are planets (at the time of consultation), and if at the same time the moon is in their kindras,t in the pro- posed site ashes and bones shall be found. If one builds on such a site, he will become lazy, he will live in the constant fear of snakes, his wife will hate him, his wealth will vanish, and misery and affliction will seize him.
"If in the tenth mansion there are planets (when the observation is made), black stone, bones, dry sprigs, lead and brass shall be found in the site. Now to build upon land where even but one of these is found would be to ensure the entire loss of one's property, the destruction of men, as well as of the house, and the householder shall have most horrible dreams : so saith Myen."
There is much more of this sort, but what we have given will suffice. The author next treats of the mode of discovering treasure that may be concealed in the selected sites, thus :
"If Jupiter or Mercury at the time of observation is in the fourth, seventh, or tenth lunar mansion from the moon, or if the sun is in the third, sixth, or eighth mansion from it, there is treasure in the site.
"If Venus and Mercury are in conjunction, and Jupiter in opposition without retrogres
sion, Saturn being in the leg of Japiter, in the selected site treasure will be found; anyhow silver will doubtless be found.
"If you desire to discover the exact place where money, enchantments, charcoal, bones, &c. &c. are concealed, divide the selected site into twenty-eight parts exactly, then ascertain what mansion the moon is in ; in the part correspond ing with the number of this mansion, the wealth, &c. &c. is concealed." Having given us these and many more, the author passes on to the consideration of times that are auspicious for various purposes. The first thing to do is to ascertain the time of the star Kulikan. The rule is as follows:
"On whatever day you wish to ascertain Kulikan's time, from that day to the next Saturday count up the number of Indian hours ; multiply this by 3*, and the sum thus obtained is Kulikan's time.”
To ascertain an auspicious hour :-"From the day you desire to ascertain the auspicious hour, to the fifth day following (at sunrise), deduct from each day two and a half Indian hours; if the remainder equals the sun's aphelion distance, death will be the result of anything undertaken that day. If, however, the remainder gives the distance of Venus, it is auspicious ; if it gives Mercury's, children will increase ; if the Moon's, praise; if Saturn's, death; if Japiter's, clothes; if Mars', unrelenting hate, will be respectively the consequences."
Our author next introduces to ns the days of the week upon which it is consider 3 unlucky to travel in certain directions, vis. -On Mondays and Saturdays eastward, on Tuesdays and Wednesdays northward, on Fridays and Sundays westward, on Thursdays southward. On these days to journey towards the prescribed pointa is not only unlucky, but positively disastrous.
To know the unlucky days, however, is not enough, we should know the propitious hours in which to commence an undertaking: accord ingly our author gives them : -On Mondays and Saturdays it is propitious to undertake a journey any time up to the 8th Indian hour; on Thursdays it is propitious to set out on journey sonthward up to the 12th Indian hour;
Kindras are found by sabtracting the place of the planets from their apbelion; the remainder is their kindra or anomaly.
An imaginary planet in Hinda astronomy, but per. hapo Caput Draconis.

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SILPA SASTRA.
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on Fridays and Sundays it is propitious to the 12th Indian hour; on Tuesdays it is propitious to the 12th Indian hour to journey northward; and on Wednesdays it is propitious to the 16th
Indian hour.
The author next gives the various points, their regents, together with the astrological points, and their signs, &c. &c., and then proceeds as follows:-" In the following four months, namely, Auni, Purattasi, Margali, and Punguni,§ if one builds a house, endless sickness and poverty shall be his lot. Even the gods themselves would suffer should they build in these months." In proof of what has just been stated he adduces the following examples: "On a Monday in the month Adi,|| Ravana lost his head; in the month Margali the Bharata war and other wickedness took place; in the month Purattasi Hyrania died; in Punguni Siva drank the poison; in the month Auni Mapelasakkiravarthi fled from his town: therefore, in the months Auni and the others aforesaid, to commence a house, or to take up residence, is dangerous. Persons who do so will not only be obliged to desert the house; they will further become beggars. The gods themselves cannot prevent this taking place.
"If Sunday and the tenth lunar asterism occur together, Monday and the sixteenth, Tuesday and the sixth, Wednesday and the ninth, Thursday and the twenty-fourth, Friday and the fourth, Saturday and the twentieth asterism, do not build on these days: if you do, the house will be consumed by fire.
"When Sunday and the second lunar asterism occur together, Monday and the fourteenth, Tuesday and the twenty-first, Wednesday and the twenty-third, Thursday and the eighteenth, Friday and the twentieth, Saturday and the twenty-seventh, these days are unlucky for the performance of anything.
"On these days if one marries, his wife shall soon be a widow, the newly built house shall, soon be a ruin.
If on those days one sets out on a journey, death shall overtake him, and though he perform the nideka ceremony, his wife shall be barren, but should a child be born it will die.
"When one is building his house, he should present the silpan with a new cloth, money, sandal-wood powder, and gårlands; he should §4.e. Ashadha, Aévina, Pausha, & Chaitra respectively-ED.
235
further salute him and make respectful inquiries regarding his health: so decreed Myen."
Auspicious signs when visiting the selected site:"When the householder and the excellent silpan set out to inspect the newly selected site, if on the way they should meet with a handsome damsel, or a damsel whose skin resembles gold in colour, build the house immediately.
"When the excellent silpan and the householder arrive and are standing on the site, if a lizard chirps on the right side it is a good sign; if on the left the sign is excellent, the householder will have good fortune; let him finish the house rapidly and neatly: those that dwell in it will obtain riches and never lose them." The Site.
"If one finds a piece of land the east and west of which are low but the south-west high, there he should build his house, for all kinds of prosperity will attend him. If the site should be low on the western and the northern sides, or should the western be high and the northern side low, in a house built on such sites the family will increase they will have long life and live prosperously.
"If one should build a house on a site crossed by a pathway common to the people, his wealth will perish, his cattle will die, his wife and children will die, and the house will become equal to a burning-ground for the dead.
"Land at the side of a temple or in front of one, land frequented by devils and hobgoblins, land on the right side of a temple sacred to Kali, or land belonging to the highroad, are not suitable for building-sites. Should, however, a man be so far lost to decency as to build upon such sites, his wife and children shall die, his cattle and all that he has will perish, and, alone in the world, he will wander from place to place, a beggar living upon alms.
"The site of an old or ruined church, land in which snakes dwell, land upon which Pariahs resided, land upon which sages have resided, burning grounds, battle-fields, these are unsuitable for building-sites. Should a man build upon them, he and his relatives will perish, and the house will become a jungle."
In the first portion we mentioned the author's division of the site into sixty-four parts. In the second part he recurs again to it, but with
|| Sravana.

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THE INDIAN ANTIQUARY.
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Demons. Guardian
Deities.
Guardian Demons
Guardian
considerable difference, and as it may interest
The Silpan's Art. the reader we produce it here.
"The silpan should perfectly understand the The rule for building a house.
cubit measure, the level, the gnomon, the “Divide the site into sixty-four parts: the jewel (proper for him to wear), the box for four central portions constitute Brahma's place keeping jewels), the part of the house named (sthanam), the four portions or rooms at the garbha, the line, the peg, the floor, the various corners of Brahma's sthanam are for guardian
kinds of trees, the mode of hewing timber, demons, the eight portions or rooms adjoining!
the characteristics of trees, the places where these latter are for guardian deities, the remain
each are to be found, the plumb-line and moring forty-eight portions are for the rise of
ticing." people." The author illustrates this with the
Concerning the Gnomon. following chart :
“In building temples great attention is paid Chart of a house, or ground-plan.
to the gnomon : therefore we shall declare what is the proper length and thickness, &o. &c. of this instrument. It should be twelve fingers in length; three-fourths of this should be absorbed by the head (or the thickest part of
the instrument), and the remaining one-fourth Guardian
should taper off to a point like a needle, the whole being turned in a lathe and resembling in shape a conch-shell.
"Gnomons for the use of men should be These four
made of the timber of milk-producing trees, as, places are
for instance, the Artocarpus integrifolia, the Brahmi's
Fious indica, Fious religiosa, Ficus racemosa, sthdnam.
and the Ficus virens. For temples, however, it must be of Acacia Sundra."
Concerning the Peg. Guardian Deities.
“The pegs should each be eleven fingers in thickness, twenty-four fingers in length. Ascertain the position of Vasthu : then in the southwest corner of his belly, the south-east, the north-east, and the north-west corners drive
home your pegs." The author next treats of the silpan himself,
Concerning the Site. his dress and character, and the extent of his
“When required to build houses, palaces, professional knowledge, as follows:
private apartments, &o. &c., first ascertain the The Silpan.
oentre of the site by the line, form there a pit “Ono adorned with a necklace of sacred one cubit square and one cubit in depth, and pour beads, the sacred thread upon him, a ring of water into it until it is quite fall. This water dharba upon his finger; delighting in the wor- should then be made to flow over the sides of ship of God, faithful to his wife, avoiding the pit in the directions of the cardinal points; strange women, true to his family, of a pure by so flowing, it will discover the deflections in mind and virtuous, he is a silpan indeed. the site; stretch the line accordingly and make
Girded with silk-like cord made of fibre, it level. chanting the Veda, constant in the performance | “Houses built with black stone, or with of ceremonial acts, pionsly acquiring a perfect black stone and bricks, are proper for gods, for knowledge of various sciences, the silpan fol- Brâhmans, and for hermits; for others than lows his profession.
these to dwell in such houses is unbecoming."
Guardian Deities.
Deities.
Demons. Guardian
Guardian Demous.
The word in the original is sangu, conoh; the Silpa Asaris have an instrument resembling it made of wood, by which they make some astrological obeervations

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ARCHÆOLOGICAL NOTES.
237
Concerning Trees. "When about to build houses, halls, palaces, or mandapas, the injunctions of Myen with reference to trees--which are good, and which are bad-may not be neglected.
"Having performed the necessary má kúrtham, proceed to the forest, taking with you various kinds of sweetmeats; offer these as a sacrifice to the god of forests, standing close to a male tree.
"On the south side of the tree deposit dharba grass, on the west place your axe; then, meditating on the mantra for the expulsion of demons and hobgoblins, drink some milk, dip your axe in milk, and, devoutly looking upwards, strike the tree with the axe a clear cubitt from the ground."
(To be continued.)
ARCHÆOLOGICAL NOTES. BY M. J. WALHOUSE, LATE M.C.S.
(Continued from p. 45.) XII.-Aqua Marina Gems, ancient and modern. 1 quartz, with large crystals of the same, as well as
In Koimbatûr, an inland district of the penin- of felspar, cleavelandite, and garnets. The cryssala, situated between the Madras and Malabar tals of cleavelandite are remarkably fine, and it coasts, and overlooked on the northern border often occurs in large masses, in the cavities of by the Nilgiri mountains, there is a spot once, which the aquamarine is found in six-sided and probably immemorially, famous as producing prisms. The dyke is throughout divided by the delicately beautiful transparent sea-green gern seams and fissures, generally filled with whitish known as the Aqua marina or beryl. In the limestone deposit, and the various minerals are Kangyam Talaka of the above-named district mostly arranged in lamine, often interrupted there is a small village called Padiur (Pud- and passing into nests and lumps. dyoor of Sheet 61, Great Trigonometrical Sur- The mine last worked was sunk through this vey Map), or more usually Pattiali, forty dyke, and originally intended for a well. It miles east of the town of Koimbator; the aspect was dug in 1798 on the ground of the monigar, of the country is that of a vast undulating plain or village head-man, and intended for irrigation ; bounded by the highest mountain ranges in in the course of excavation the gem was disSouthern India, -the Nilgiris, Anamallis, the covered by the diggers, who kept the secret, Palanis in Madura, and the Shevarais in and for eighteen years secretly sold the gems to Salem. Mountains and plain consist of primary the itinerant jewellers and merchants, who rocks, gneiss, hornblende-slate, granite, and bought them for a mere trifle, and sold them basalt; and dykes and beds of quartz, serpentine, at an enormous profit in the various European porphyry and basalt are frequent, and form & stations and cantonments. At length Mr. peculiar feature, great milk-white masses of Heath, an enterprising and energetic planter quartz sometimes cropping out conspicuously, or and merchant in the adjoining district of traversing the country in veins or reefs for long Salem, obtained a clue by which he was enabled distances, accompanied by parallel reefs of ser
to trace the gems to their situs; and, with the pentine. Kangyam lies nearly in the centre consent of Government, -who, it seems, were to of the great plain, and is the driest and stoniest have a royalty of half the proceeds -he arranged talukå of a preēminently dry and stony district; with the monigdr-who, entirely ignorant of but its rough and arid fields nevertheless pro- the treasures contained in his well, had for duce the best broed of cows in the south, for eighteen years been thus robbed by his own which high prices are paid. On the east side of people to rent the well and its contents. Minthe village of Pattiâli there is an extensive ing operations were accordingly carried on for dyke of crystalline porphyritic granite in the little more than two years, and discontinued gneiss rock: tho dyke abounds with masses of on account of the mine becoming oxhausted
• The tree to be cut down.
In which is to be observed the bad forestry of the Hindus. It is ensiest for a short man to out at this height, but the rules of European foresters are that such trees as
coppioe (.e. grow again from the "stool" or stump) must be cut close to the ground, in order to secure sound and straight second growth, while trees which do not coppioe" should be "stubbed up" (eradicated).-ED.

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and water breaking in. The well has since reverted to its original purpose of irrigation, and is about twenty-four feet long by twenty broad, and thirty-two feet deep to the bottom, with seven feet of water. Some idea of the productiveness of the mine, and the amount of gems that was probably taken from it during the years of fraudulent excavation, may be ob. tained from the subjoined return for one of the years of Mr. Heath's operations, from June 1819 to June 1820, taken from the books of the district,--the ser employed is a weight of 24 rupees, and a "star pagoda" = 3} rupees :Return of Aqua marina stones found in the Well
at Pattiali in Fasli 1230. Stones. Sers' value in Star
Weight. Pagodas. ((1) 66 = 18 = 1,440 1st sort 2) 318 = 12 = 760
(13) 309 = 9 = 462} 2nd, 510 = 8 358
811 = 7 210 4th 682 =
= 62; Small pieces not included ... ... = 140
Total...2,196 60 3,433=£1,201-11s.
3rd
-
-
2
It is highly probable that most of the best aquamarines of the true sea-green colour used in modern times in Europe, including the largest known-weighing six ounces and valued at £500, which was supposed to have come from Ceylon, where it is not found-came from this well; and some considerations will now be offered endeavouring to show the probability, at least, that its produce reached Europe even in classical times, and may have been the object of Roman barter. The gem was known and prized in remote antiquity : Ezekiel (xxviii. 13) enumerates it amongst the precious stones that covered the prince of Tyrus. Pliny first conjectured, what science has since proved, that it is but a variety of emerald, and says especially of it (Nat. Hist. bk. xxxvii. cap. v.), "the best beryls are those which have the greenness of pure sea-water (viriditatem puri maris) and come from India, seldom found elsewhere (rarò alibi reperti)." He also remarks that they are most lustrous when artificially polished hexagonally (sexangula figura artificum ingenis),not being aware, seemingly, that they occur in siz-sided crystals.
One of the most beautiful and exquisite arts
of antiquity was that of engraving on gems, which appears to have reached its fullest development under Alexander the Great, and was patronized by ail the luxurious and refined monarchs of the East and the West, many of whose portraits it has handed down in the wonderful intaglie which are the pride of so many royal, national, and celebrated private collections. A long list of ancient artists famous for skill in gem-engraving has been preserved; but the examples that can be safely ascribed to them are few and priceless. Mediæval and modern art has been skilful in imitating the subjects, and even the signatures, of the antique Greek engravers; but amongst the few genuine works which can with confidence be referred to the artist whose name they bear are some engraved on aquamarines. Conspicuous amongst these is the Julia Titi of Evodus, the masterpiece of Roman portraiture, engraved on an immense and lovely aquamarine, signed by the famous artist. The history of this gem can be traced up to Charlemagne; it was in after years presented by Charles the Bald to the abbey of St. Denys, and is now at Florence, where also is an aquamarine bearing the head of Sextus Pompeius, or perhaps Hadrian, signed by Agathopus. Another aquamarine engraved with a Giant, signed by the most celebrated of all the antique engravers, Dioscorides, is in the Turin collection, In the magnificent collection of engraved gems in the British Museum there is a true antique in. taglio of a Cupid bestriding a Dolphin on a beautiful aquamarine; and one, by Anteros, of Hercules carrying the Bull, in the Devonshire cabinet. Amongst medieval works the Bacchanalia, once in the Bessborough cabinet, engraved on a fine aquamarine after an antique original, may be specified. These examples, out of many, must suffice.
Now whence came the aquamarines known to Pliny, and on which the Greek and Roman engravers exercised their skill? In modern times the gem, besides the Indian well, has been found in America, both North and South, in Siberia, and at a few places scattered over Europe, particularly at Limoges, in France. America and Siberia may be excluded from the sources of ancient supply. The localities in Europe are in regions little known to the Románs, and unmentioned by Pliny, who had the best means of information. It is unknown

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ARCHÆOLOGICAL NOTES.
239
in Ceylon. Its ancient origin seems therefore batûr; and, remarkably enough, out of so limited, as Pliny says it was, to India, and there large a number, all but a dozen, like the "great it is only known to occur at the locality in many of the Palachi find, were coins of AugusKoimbatûr described in this Note, where, more- tus and Tiberius, the exceptions being of Caliover, the gem is distinguished by the true gula and Claudius.* In 1856 sixty-three very clear sea-green colour specified by Pliny; else- beautiful gold coins, bearing the heads of where it is often blueish'or muddy in tint. Augustus and and other early Roman emperors,
In the neighbourhood of Patti Ali there in excellent preservation, were discovered packed are numerous .excavations in the cleavelandite in an earthen pot, about the size of a large dyke ; and that mineral, which is the matrix of mango, near the boundary of the Madura and the gem, can be traced in the rocks and strata Koimbatur districts, about forty miles south of for more than thirty miles, east and west. Kângyam. The southern half of the Koim. Lumps and masses of it, evidently broken up batûr district, in which all the places referred in search of the contents, lie about the pits and to in this Note are situated, lie just in front of hollows in very large quantities; and the exca- the great Pålghat Gap, where alone, from vations are generally too shallow, and situated Bombay to Cape Comorin, the long line of the too high and dry, for wells. In that stony poil Ghâts is interrnpted, and a level communication and almost rainless climate centuries would exists between the plains of the interior and the cause little change in the state and appearance western coast. It is but 110 miles from of such pits, and the antiquity of many may PattiAli to the sea, and we know that from reach back to almost any conceivable date. Phoenician to Byzantine times an intercourse, There can be little doubt that in ancient times, perhaps unsuspectedly extensive, existed bewhen the surface veins were unexhausted, the tween Red Sea ports and ancient emporia on the gem was obtained in abundance.
Malabar sea-board. I do not know whether it Roman coins have been found not unfre- would be deemed extravagant to connect the quently in Southern India, but nowhere in aqua marina mines of Koimbatur with the such large hoards as in Koimbatar. At hoards of Roman coin found in their vicinity; Palâchi (Polachy of Sheet 62, Gt. Trig. Sur- there is no other product of the district likely to véy Map), forty miles S.W. of Pattiâli, in 1800 have been the object of Roman purchase. It is, a pot was dug up containing a great many Ro- of course, only conjectare, but taking the exman coins of Augustus and Tiberius: they were press declaration of Pliny that sea-green stones of two kinds, but all of the same weight and came almost exclusively from India, and knowvalue. (Hamilton's Gazetteer.) In 1806 five ing that there they only occur at Patti Ali, there fine gold coins of the Cæsars were found at seems some ground for thinking that the beauKarûr, a considerable town (mentioned by tiful gems so much admired and used by the Ptolemy) forty-five miles east of the beryl tract. engravers of antiquity, some of which still ornaIn 1842 an earthen pot containing 522 Ro- ment the cabinets of Europe, came from an man denarii was dug up near Vellalar, a obscure village far down in the south of smail village four miles from the town of Koim. India.t
• This discovery took place just before I joined the dis- drawn by four horses abreast, with letters EX. S. C. There trict. I took casts of some of the coins, which by order of were two other types of Claudius, one bearing on the reverse Government were sent to Madres, whether there melted a female seated, the other & wreath enclosing letters; and in the Mint or reserved in the Museum I know not. The two coins of Caligula bearing the emperor's head, on the coins were doubtless all of well-known and edited' types; reverse of one a head surrounded with rays. _A single ex
short description may, however, be archaeologically in. ample bore a head of Augustus with AVGVSTVS. DIVJ. teresting. Of the 592 there were 134 bearing the head of F., and on the reverse Diana carrying 3 spear accomaAugustus with inscription CAES. AVGVSTVS, DIVI, F. panied by a deer or hound, and legend IMP. X. Two rePATER. PATRIAE.; on the reverse a trophy of arms maining types were indistinct, one bearing a sort of arch. between two standing figures and legend Cos: DESIG.
The hoards of coin referred to were all discovered in the
first half of the present century; how many may have been RIS. AVGVSTI, F., and 378 bore the head of Tiberius PRINC. INVENT.
found in the same neighbourhood in bygone ages, and with inscription TI. CAESAR. DIVI. AVG. F. AVGVS. how many may yet rest undiscovered, any one may conTVS. A on the reverse the emperor seated, with PONTIF. jecture. MAXIM. Of the remainder, two bore the head of Clau. + Corundum stones, used by jewellers, and of which the dius, and legend TI. CLAVD. CAESAR. AVG. P. M. sapphire and ruby are only blue and red varieties, abound TR. VI. IMP. XI. : on the reverse a winged figure pointing in the Koimbator district. 'Corundum' is surpassed in with a wand to a snake, and inscription PACI AVGVS. hardness only by the diamond, and belongs to the same TAE. Another bore the head of Claudius with DIVVS class of mineral; the word, whose origin has caused some CLAVDIVS AVGVSTVS: on the reverse a chariot doubt, is pure 'Tamil, Kirrandăm. Fine rubies have

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XIII.-Wigs, ascetic and ancient. In a previous Note (X.), at page 39 of this volume, some remarks were ventured upon the close curly hair that distinguishes Jain images and statues of Buddha, and an allusion made to the Siñhalese tradition that when Buddha determined to turn Arhat he cut off his hair with his sword, which thenceforward never grew longer, but always curled to the right hand. The same story is found in the Legend of the Burmese Budha, by the Right Reverend Bishop Bigandet, where at p. 60 the prince, hay. ing resolved to become a Rahan, is represented saying, "These long hairs that cover my head, and my beard too, are superfluities unbecoming the profession of a Rahan! Whereapon with one hand unsheathing his sword, and with the other seizing his comely hairs, he cut them with a single stroke. What remained of his hairs on the head measured about one inch and a half in length. In like manner he disposed of his beard. From that time he never needed shaving; the hairs of his beard and those of his head never grew longer during the remainder of his life." On this passage the learned bishop ob serves in a footnote, "This explains one peculiarity observable in all the statues representing Budha. The head is invariably covered with sharp points resembling those thorns with which the thick envelope of the durian fruit is armed. Often I had inquired asto the motive that induced native sculptors to leave on the heads of all statues these sorts of inverted nails, without being able to obtain any satisfactory answer; only from this passage I was able to account for this singular custom, which is de- signed to remind all Budhists of the ever-continued wonder whereby the hairs that remained on Budha's head never grew longer from the day he cut them with his sword." Nevertheless a doubt may remain whether these stories may not be classed amongst "myths of observation," --that is, stories suggested by the appearances they pretend to account for.
I have, however, lately met with a passage which suggests another explanation of the per
plexing close-curled hair. Very possibly it may have been discovered by other writers, but not to my knowledge. In Sir T. Stamford Raffles' History of Java, vol. II., there is an account of the antiquities at Brambanam, and an ab. stract given of a Report made by "Capt. George Baker, of the Bengal Establishment, employed in the provinces of the native princes to survey, measure, and take drawings of all buildings, images, architectural remains, &c." Captain Baker was accompanied by a Brahman sipahi, who was greatly astonished at the temples and sculptures at Brambanam, and declared they must be the work of the gods, and that "India could in no respect furnish a parallel to them." Captain Baker remarking "certain figures in a sitting cross-legged posture, with long-extended ears and short-curled head of hair," considered they must be Jaina or Buddhist, but the sipahi maintained they were simple Hindu devotees in the act of making tapás, and that Brahmaņs frequently placed such imagos in their temples before their own gods; and he asserted, moreover, that what Captain Baker called curled hair was nothing more than a peculiar kind of cap topi he called it) worn by devotees when in the most sacred act of tapds, which caps, he said, were common in Bengal and Hindustån, and made for the purpose by a particular class of people. (Vol. II. p. 11, ed. 1830.) It is the more particular object of this Note to draw attention to the foregoing passage, and inquire whether any such cap or wig imitating curled hair is now in use anywhere in India, or known by tradition, in any class. I have never met with anything of the sort myself in Madras, but have a vague impression of having somewhere read of a sort of skull. cap by Jogis performing penance. Supposing for a moment that the sipdhi's idea had any foundation, and regarding the curly hair simply as an ascetic cap, it would throw some light on the puzzling circumstance that, whereas the Jainas to-day despise and revile Buddha, they represent their own Tirthankaras wearing the same very peculiar curly locks. It might indeed be
now and then been discovered in the Koimbatur district, and there are records of diamonds having been found in Kingyam. Aquamarines are now occasionally obtained in the Salem and Trichinapalli bazars, and pro- hably still proenred secretly in the Pattilli neighbour. hood. A company has been formed for working the gold diggings under the Nilgirt and Kund& slopes, that rise in full view of the Koimbatür plains; perhaps search
on the latter, scientifically directed, might be rewarded by returns still more valuable than gold. The Times of India of March 31 and April 3 contains most interest. ing account of the diamond mines of Haidari (Golkonda), by Capt. R. F. Burton. The celebrated traveller is of opinion that these mines have been prematurely abandoned, and that, so far from being exhausted, they have been carcely touched.

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objected that had any such wigs been in use or known, the story-certainly very ancient-of Buddha's having cut his hair with a sword, and its never afterwards growing longer, could not have arisen; but there is no appurtenance of man so liable to frequent, rapid, and extreme changes as the head-dresses and the fashion of the hair and beard: consequently none liable to be forgotten or confused. It is certain that wigs of the most ample and elaborate style were in use in Egypt and Assyria, even long before the time of Buddha,-curious specimens have been found in tombs; and Jaina sculptures abound with figures wearing full-bottomed wigs, though shaven heads are rather now the fashion, except amongst Sanyasis and ascetics. In Java, at Chandi Sewu, or the Thousand Temples, Captain Baker saw two gigantic janitors kneeling with uplifted clubs before a temple, "wearing large full-bottomed wigs in full curl all over, which the Brahman sipahi said was the way in which the Munis dressed their hair "(p. 17).
When a fashion drops out of use, legends like the cutting of Buddha's hair with a sword might easily arise to account for any surviving representation of it; and how rapidly and completely fashions may change, all may realize who look upon portraits of worthies who lived in the earlier part of last century, and reflect that the wonderful flowing wigs depicted were habitually worn by the grandfathers of men now
When last year I wrote for this journal (vol. IV. p. 107) a note on a passage of the Rajatarangini,
ON THE MAHABHASHYA. BY DR. F. KIELHORN,
Mr. J. Fergusson-after remarking, "It has ever been one of the puzzles of Buddhism that the founder of the religion should always have been represented in sculptures with woolly hair like that of a negro. That the prince Siddhartha had flowing locks is certain, but how and when the change took place is the difficulty" (Tree and Serpent Worship, p. 122, ed. 1868)-thinks that a woollyhaired people, apparently not Hindus, represented in the Sanchi sculptures (Ibid. plate XXVIII.) may have been the first to make images of Buddha, and endowed him with their crisp locks. But what if the woolly hair and foreign garments represented in the sculptures should have been close-fitting curly periwigs and particular vestments worn by ascetics at some penitential stages, but since as much fallen into disuse as the fashion of sitting on couches and seats, which the sculptures show to have been then general ? See, too, page 132 of the same work. It may he observed, also, that Buddha was not everywhere represented with woolly hair; the gigantic bronze image of ancient Japanese work (which it is said could not be produced now) at present in the South Kensington Museum, shows Buddha with the hair straight, and brushed back from the forehead. Engraved gems of Roman imperial
241
living. Were the last traces of the once general custom, surviving in barristers' and coachmen's wigs, to be represented in statuary,§ perhaps the effect night not be greatly unlike the Jain and Buddhist carly|| heads, or some conventional indication would be adopted and maintained, which in after-ages might conceivably become a cause of perplexity, and give rise to myths and legends. It is curious to look back upon the various lights in which long hair in men has been held by different nations and ages. Now regarded effeminate, it was not so in Homer's time, and when the Persian host caught sight of the Six Hundred in Thermopyla the Spartans were engaged in dressing and arranging their long hair. The fierce Norse sea-kings when taken captive disdained to ask any other boon than that no slave should touch their hair, and the grim Earls of the Heptarchy strode about, "Their beards a foot before them, and their hair A yard behind."
Later the Cavaliers, with their 'long essenced hair,' were not less keen than their opponents, the Roundheads, to whose 'crop-eared' style the youth of to-day, both English and French, seems to incline. Beards, the preeminent mark of manhood, were held craven by the warlike tribes of Germany, and no young warrior was allowed to shave till he had slain a foe. We, too, have witnessed how little more than a generation can bring a change in all classes from shaven lips and chins to beard and moustache.¶
DECCAN COLLEGE, PUNA.
I had just been reading, later perhaps than I ought to have done so, Prof. Weber's valuable article
times represented ladies wearing immensely thick chevelures, covered with close short curls, much of which must have been artificial, delineated in engraving just like Buddha's hair. The curly-headedness characterizing all Assyrian sculptures needs only be mentioned; it must indicate a universal wearing of wigs in Old Egypt. All classes seem to have shaved the head and worn wigs, the poorer people even using perukes of sheep's wool, ve Buddha-like. Sir W. Jones, in several of the Discourse in the third volume of his Works, favours the idea of Budha having been a stranger from northern or western countries.
§I venture to refer to the apparently peruked equestrian statue of George the Third, hat in hand, in Cockspur Street, Charing Cross.
Mr. Bryan Hodgson (apud the late Dr. J. Wilson in Jour. Bo. Br. R. As. Soc. Jan. 1853, p. 359) was informed by a Buddhist priest that curled hair was introduced into statues of Buddha simply because it was esteemed a beauty.-ED.
This note should not close without referring to the instructive and interesting, Observations on the Kudumt or hair-tuft, by the Rev. Dr. Caldwell (Ind. Ant. vol. IV. p. 166).

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on the Mahábháshya (Indische Studien, vol. Mahábláshya as given by our MSS. to be XIII. p. 293), and as there I had found some the same as it existed about 2000 years ago.' statements regarding the history of the text of Let us await, then, his proofs; for the protest that work for which there appeared to me to alone might, in opposition to the statements be little foundation, I deemed it advisable to handed down to us by tradition on three difconclude my note as follows:
ferent occasions the terms viplávita, bhrashta, "I cannot conclude this short note without vichchhinna are employed regarding the work), protesting against the statement, which I find not be sufficient. It must, besides, be added repeated over and over again, that at some that the South Indian MSS. of the text, accordtime or other the text of the Mahabháshya hading to Burnell's testimony (see Preface to the been lost, that it had to be reconstructed, &c. Vansabr. p. xii., note), appear to differ conAll we know at present amounts to this, that siderably." for some period of time Patanjali's great work So far as I am aware, the question at issue was not studied generally, and had consequently between Professor Weber and myself is, clearly ceased to be understood. We may perhaps stated, this :allow a break so far as regards its traditional According to Professor Weber there are grave interpretation, but for the present we are bound reasons for doubting the text of the Mahabhato regard the text of the Mahabháshya as given shya, as we find it in the existing MSS., to be by our MSS. to be the same as it existed about the original text of that work. At the time of two thousand years ago."
king Abhimanyu of Kashmir the original My object in writing these lines was no other text of Patanjali's work existed only in fragthan to induce Professor Weber to reconsider
ments, from which a new text of the Mahabhathe grounds for his assertions. From a note on shya was reconstructed by Chandracharya p. 242 of the second edition of his lectures on and others. This second text underwent in its Indische Literaturgeschichte I now learn that he
turn the same fate as the original, and a new has done so, but that he has seen no reasons to (third) text was accordingly prepared, under change his views. For Professor Weber, in king Jaya pida of Kashmir. This third text reply to my remarks, sums up his own views in is the one given by our MSS. the following words :
According to my own view no evidence has “On the other hand it-follows, not only from yet been adduced to prove that the text of the the statements of the Rájatarangini, but also
Mahabhishya as known to us from MSS. is not particularly from those at the end of the second the original text of that work, and the only one book of Hari's Vikyapadiya. . . . . that the that ever existed; and I shall now attempt to Bhashya bas suffered manifold fates, that it has
show why the reasons which have been brought been several times" vichchhinna and newly re- forward to the contrary appear to me invalid. arranged, so that the possibility of considerable In the note from his lectures quoted above, these alterations, additions, and interpolations cannot reasons are clearly implied by Professor Weber be denied, and that in every case it remains to be the following :à priori uncertain whether a particular example (1) - According to the testimony of Dr. belongs to Patanjali himself, or is owing only Burnell, the South Indian MSS. of the text of to these later reconstructions. . . . . Kielhorn, the Mahabháshya differ considerably from those it is true, has strongly protested against the found in other parts of India, statement that at some time or other the text (2) From the verse IV. 487 of the Rajataof the Mahabháshya had been lost, that it had rangini we learn that a new (what I have called to be reconstructed, &c,' and will only perhaps above third) text of the Mahabháshya was preallow a break so far as regards its traditional pared, under king Jayapida of Kashmîr. interpretation,' while for the present he con- (3) In another verse (I. 176) of the same siders us bound to regard the text of the work and in the concluding verses of the
• In his later articles Prof. Weber employe, so far as speaks of "remodellations' (Bearbeitungen), on p. 320 of I remember, only the Bansksit words vipidvita, bhrashta, reconstructions, but on p. 821 distinctly of fragments and vichchhinna, but I believe that the above representa out of which & net text was constructed. Op p. 160 of his views correctly. From & note on p. 297 of vol. XIII. vol. V. vipidvita is translated by devastated' or 'deof the Ind. Stud. I infer that the word vichchhinna is taken stroyed' (verulistet), on p. 161 bhrashta by 'lost,' and on in the sense of incomplete ;' on p. 315 Prof. Weber p.167 vichchhvinna by split into pieces.'

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second book of Bhartrihari's Vákyapadiya we are told that at the time of king Abhi. manyu of Kashmir all that remained of the original text of the Mahabháshya were frag- ments, from which Chandra charya and others reconstructed a new (or second) text.
To the first reason Professor Weber himself does not appear to attach any very great importance; but it may be admitted that if the South Indian MSS. really did contain a text considerably different from that which is given by MSS. from other parts of India, a fact such as this might prove, at any rate, the existence of different recensions of the Mahabháshya. All, however, I find Dr. Barnell to have stated regarding the difference of the text in the South Indian MSS., is this: that in the introductory Alnika the latter "omit the quotation from the Atharvaveda ;" moreover, on p. 91 of his essay on the Aindra School of Sanskrit Grammarians, the same scholar deliberately states "that the Northern and Southern MSS. of the Mahabhúshya differ to no great extent, though various readings occur." I may add that in the course of the last ten years I have examined MSS. from nearly every part of India, and that I have not been able to discover any traces of the existence of several recensions of Patanjali's great commentary.
I now proceed to verse IV. 487 of the Rajatarangini, which in the Paris edition is given thus:
of the text, as having been brought about at the instance of Ja y å pida.
If, for argument's sake, we were to admit that the word a s did convey the sense of
incomplete' or existing in fragments,' which has been ascribed to it, and that under Jaya. pida fragments were all that was to be found of the text of the Mahabháshya in Kashmir, would there be any reason for assuming the same to have been the case all over India ? Do we not know of numbers of works of which fragments only exist in one part of India, while complete copies are to be found in others? And supposing that fragments only of the text existed in Kashmir, what possible good could Jayapida have done when he desired to encourage the study of the Mahabhashya by sending for interpreters ? For as to the meaning of at there can, I presume, be no doubt whatsoever.
In reality the context in which the term part is employed in the above passage, as well as the manner in which arest and rest are used elsewhere, show that the former cannot in the above convey the meaning which has been assigned to it. Sanskțit writers frequently speak of arutate , and call the study of a text विच्छित्रसंप्रदाय; and in accordance with this usage I maintain that विच्छित्रं महाभाष्यम् can only mean "the Mahabháslya which had ceased to be studied" and was no longer understood in Kashmir, and that the whole verse must therefore literally be translated thus :-"The king, having sent for interpreters from another country, brought into use in his realm the Mahabhashya, which had ceased to be studied" (in Kashmir, and was therefore no longer understood).
Before I proceed, I find it necessary to point out two slight inaccuracies in Prof. Weber's remarks concerning the history of the Mahabhashya. Prof. Weber has stated more than once (see above, and this journal vol. IV. p. 247), and has apparently laid great stress on the fact, that the Mahabháshya on three different occasions has received the epithets viplávita, bhrashta, and vichchhinna. In reality vichchhinna occurs in the verse of the Rájatarangini quoted above, and the words viplávita and bhrashta are found, as will be seen below, in one and the same sentence of the Vakyapadiya, although not in one and the same verse. Moreover, the epithet
देशान्तरादागमय्य व्याचक्षाणान्क्षमापतिः।
प्रावर्तयत विच्छिन्नं महाभाष्यं स्वमण्डले।। On p. 167 of vol. V. of the Indische Studien this passage has been translated—"The king (Jay âpida) caused interpreters to come from other countries, and set the split Bhashya again going in his realm ;" and from the remarks which immediately follow this translation it is clear that Prof. Weber, when first quoting and translating the passage, understood it to re- late the introduction' or 're-introduction of the Mahabhashya into Kashmir, and not a * reconstruction of the text of the work. This view has been abandoned in vol. XIII. of the Ind. Stud., for in the latter Prof. Weber speaks on p. 315 of a 'remodellation, and on p. 320 (where the word MT 'is rendered by knowing' or 'expert men') of a 'reconstruction

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bhrashta has been applied by Bhartrihari not to the text of the Mahabháshya, but to the vyákara- nagama, the traditional knowledge of grammar as handed down from teacher to pupil,t a fact by which alone the force of Prof. Weber's argument would be considerably lessened. The terms are and ver are indeed used occasionally with reference to the text of a work (974), and when they are so used it must be admitted that the writer who employs them desires to state that such text is lost, either completely, or at any rate partly. But it does not follow that because the 2014, i.e. traditional interpretation of a text, has be. come we, or because a work is no longer studied, its text must necessarily have been lost too. Pun yaraja, the commentator of the Vakyapadiya, when accounting for the fragmentary state of the third chapter of that work, brings forward, as one of the probable reasons, the
TWT, the fact that part of Bhartrihari's work had ceased to be studied, and his doing so sufficiently proves that although that may in course of time lead to the loss of a text,' the former is not equivalent to the latter. There exist at the present day numbers of works in the libraries of this country, though their art4 has been lost, I am afraid, beyond the hope of recovery.
The passage of the Vakyapadiya from which Prof. Weber concludes that at the time of king Abhimanyu) fragments only of the original text of the Mahabhashya were in existence, and that from these a new text of the work was prepared by Chandracharya and others, was first pointed out by the late Prof. Goldstücker; it was republished with corrections by Prof. Weber himself in vol. V. of the Indische Studien, and subsequently again reprinted, together with the commentary of Punyarâja, by myselfon pp. 285-7 of vol. III. of this journal. After having stated
the reasons which induced Patanjali to compose his great commentary, and that the latter, on account of its difficulty, was not generally understood, Bhartihari proceeds thus :
वैजिशौभवहयक्षैः शुष्कतर्कानुसारिभिः। a f fa ..................17
यः पातञ्जलिशिष्येभ्यो भ्रष्टो म्याकरणागमः । काले स दाक्षिणात्येषु ग्रन्थमात्रे व्यवस्थितः।। पर्वतादागमं लब्ध्वा भाष्यबीजानुसारिभिः ।
स नीतो बहुशाखत्वं चन्द्राचार्यादिभिः पुनः॥ Prof. Weber's translation of these lines on p. 160 of vol. V. of the Ind. Stud. is this :" Vaiji, Saubhava, and Haryaksha, addicted to dry reasoning,... destroyed the Rishi's. work:
"The grammar-text, lost to Patanjali's papils, existed for a while among the Dakshinatyas, in one MS. only."
"Thereupon Chandra and others, searching for the seed (i.e. the original) of the Bhashya, received the text from Parvata, and made many branches of it."
From the remarks which follow this translation it appears that the words destroyed the Rishi's work' are not to be taken literally, but must be understood to convey the sense (see p. 163) that Vaiji, &c. "rose up against the work of Patanjali and caused it to fall into disuse (verdrängten es) for a while.” Moreover, from pp. 166 and 167 we learn that Chandra and the others recovered the Minhábhashya, and that they did not establish a new text. Whether Prof. Weber was justified by his own translation in speaking, on p. 168," of the reconstruction (by Chandra and others) of a text which had been lost for a time," -- a view which, so far as I am aware, he has upheld in all his later writings, I leave for the decision of the reader. But the translation itself-which was prepared
From the way in which Punyaraja subsequently in the commentary on the verse THEITHE (see above, vol. III. p. 287), as well as in his résumé of the contents of the second book of the Vákyapadlya (
TT 17. जागम:), employs the term व्याकरणागम, it is evident that
Ut cannot possibly mean the text of the Mahd. bhashya,' but can only mean the doctrine or the traditional knowledge of grammar.'
The name of this scholar is spelt both Peyardja and Puñjardja in my MSS.
एतेषां च वितत्य सोपपत्तिकं सनिदर्शनं स्वरूपं पद काण्डे लक्षणसमुदेशे विनिर्दिष्टमिति ग्रन्थकृतैव स्ववृत्ती प्रतिपादितम् । भागमभंशालेखकप्रमादादिना वा लक्षणसमुदेशब पदकाण्डमध्ये .7 :11
TI purposely have omitted the last word of this line, be. cause both its reading and signification appear to me somewhat doubtful. The Puns, Benares, Lahore, and Dr. Burnell's Malayalam MSS. read E450. Colebrooke's MS. has 4 and Punyardja appears to have read कञ्चुकैः for he seems to explain it by संग्रहप्रतिपक्षभूतैः
enemies of the Samgraha,' on which, according to Punyarfja's statement, the Mahabhashya has been based. If
964rhy be correct, it must, as was pointed out by Prof. Stenzler, be an adjective qualifying it, and its meaning may possibly be preserving the contents of the) Samgraha.' The meaning of the whole passage, so far as we are concerned with it here, is not affected either way.

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without the assistance of any commentary-is open to objections, for some of which I may refer to Prof. Stenzler's remarks in the Ind. Stud. vol. V. p. 448. Following Punyaraja's commentary I venture to render Bhartrihari's words thus :
" When the book of the Rishi had been perverted by Vaiji, Saubhava, and Haryaksha, because in attempting to explain it) they had followed their own unaided reasoning,
"The traditional knowledge of grammar, lost to the pupils of Patanjali, in course of time existed only in books, amongst the Dakshi- ņâtyas.
"It was again widely diffused by Chandracharya and others, who, after they had received the traditional knowledge from Parvata, followed (by its means) the principles laid down in the Bhashya."
After a careful consideration of Bhartrihari's statement and of all that has been written about it (see also Burnell, loc. cit. p. 91), I am unable to perceive that it contains any allusion to the history of the text of the Mahabháshya. What the author of the Vakyapadiya really tells us, so far as I understand his meaning, is this :-There were certain scholars, mentioned by name, who in the explanation of the Mahdbháshya rejected the assistance of the traditional interpretation handed down to them, and trusted each to his own unaided reasoning. Their attempt, as might have been expected, proved unsuccessful. The meaning of Patanjali's work became perverted; its text, indeed, continued to exist, but as its true meaning was no longer understood, this existence was a sham (atre, as Panyaraja says,) rather than a reality. The traditional interpretation having been once neg. lected ceased to be handed down orally from teacher to pupil, and remained only written down in books, which I understand to mean in the shape of written commentaries,t among the
Dakshiņâtyas. Chandracharya and others got hold of these commentaries which gave the traditional interpretation, and made it again generally known; they developed and diffused the science of grammar after, by means of the traditional interpretation, they had mastered the principles laid down in the Mahábháshya.
For the sense in which I understand verse I. 176 of the Rajatarangini, I may refer the reader to p. 108 of vol. IV. of this journal, and I may add that even according to Prof, Weber's own interpretation, as given in Ind. Stud. vol. V. p. 167, the verse must not be understood to refer to a 'reconstruction,' or, as Dr. Burnell, loc. cit. p. 91, has expressed it, a revision,' of the text of the Mahabhdshya, but relates only the 'introduction of the work into Kashmir.
The above are, I believe, all the reasons which Prof. Weber has ever brought forward to prove that the text of the Mahabháshya has been 'several times newly rearranged.' The more important of them were examined at length, after the publication of Prof. Goldstücker's Pánini, in vol. V. of the Indische Studien, and the conclusion to which they appeared to point then was, to use Prof. Weber's own words (p. 169), " that there existed no cogent reasons to doubt the authenticity of the text, so far as it was known," fourteen years ago. Since then, it is true, the whole text of the Mahabhashya has been made generally accessible; but, as I fail to perceive how thereby its authenticity should have become more doubtful than it was before, I consider myself still justified in maintaining " that for the present we are bound to regard the text of the Mahábháshyz as given by our MSS. to be the same as it existed about two thousand years ago."
But I shall be told that even if all. I have maintained in the preceding were correct, there would still remain sufficient internal evidence
* Instead of the epithet T i ga Panyardja in his résumé uses the expression a t "over. powered by conceit,' i.e. Vaiji, &c. were too conceited to follow the traditional interpretation. Prif is explained by THTETIT, literally reduced to a semblance, i.e. after the treatment which the Mahabhashya had received from Vaiji, &c. it indeed looked still like the Mahabhashya (just as a Hetvdbhasa looks like a Hetu), in reality however it had ceased to be the Mahabhashya, because its true meaning had been perverted and was no longer understood.
# If it be objected that no such commentaries are known at present, I can only answer that commentaries
of which we know nothing must have existed even in Kaiyata's time, because he frequently introduces interpretations that differ from his own by 37-u, art, 11And there is no reason why commentaries on grammatical works should not have been lost, as well as others. The commentaries on Pipini's Stras by Challibhatti and Nalldra, which are mentioned by Jinendrabuddhi, are, so far as I am aware, not known to Sanskrit scholars even by name. And that commentariee on Káty yana's Varttikas were in existence when Patanjali composed his own Mahåbhdeh ya no one will deny who is acquainted with the latter.

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to prove that what we are accustomed to call the-Mahabhashya is but a modern compilation, prepared probably during or after the 7th century of our era. This at least is the view to which Dr. Burnell has given expression in his essay On the Aindra School of Grammarians (p. 91), and which has been approved of by Prof. Weber in his review of Dr. Burnell's book. As it is desirable that the case should be stated to the reader as fairly as possible, I am obliged to quote Dr. Burnell's opinion and arguments in full, the more so because it would seem as if the views of that scholar have been somewhat misrepresented by his reviewer.‡. "But," writes Dr. Burnell, "it appears to me that the form of the Mahabhashya is in itself a convincing proof that the text is not in its original form. That it is highly controversial has already been noticed, but I think that, as it now stands, it may be rather taken as a synopsis of arguments for and against the details of Pânini's system, and as a controversial manual. No doubt, Kâtyâyana criticized Panini, and Patanjali replied in justification of the former, but the Mahabhashya goes further than this. The first áhnika, which contains a long argument as to the utility of grammar, &c., and which fills no less than 27 pages in the splendid India Museum facsimile edition, has no parallel in the older commentaries, and certainly is not to be expected in a book of the second century before our era, but is just what we find in the controversial literature of the 7th and the following centuries A.D. How is it possible to believe that Patanjali himself found it necessary to furnish arguments which would justify the study to which he had devoted his life? Again, the whole arrangement and the matter are too systematic and copious for a mere refutation of Katyayana, whereas the epigrammatic forms of Katyayana's criticisms on Pânini point rather to an abridgment of Kâtyâyana's words than to quotations. It must not be forgotten that Vârttikas of others besides Kâtyâyana are occasionally given. Is it likely that these critics of Panini merely stated their corrections, real or presumed, in the fewest possible words, and did not assign full reasons for
Prof. Weber in quoting from Dr. Burnell's book makes the latter say that the Mahabhashya is not 'the real text of the original work,' whereas in reality Dr. Burnell speaks of original works. This difference between the singular and plural shows clearly that Prof. Weber's and Dr. Burnell's views regarding the Mahabhashya are by no means the same. According to Prof. Weber some
[AUGUST, 1876.
their opinions? It thus appears to me that the Mahábháshya, as it stands, is rather a skilful compilation of the views of Pânini's critics, and of their refutation by Patanjali, than the real text of the original works, and that it has been made with a view to practical polemics."
If I rightly understand these words, Dr. Burnell maintains that some time before the 7th century A.D. there existed certain works composed by Katyayana and others in which these scholars stated their criticisms on Panini, assigning full reasons for their own opinions; that at the same time there existed another work by Patanjali which was exclusively devoted to a refutation of those criticisms; and that the Mahabhashya, as it stands, is rather a skilful compilation (prepared during or after the 7th century) of the views of Panini's critics, and of their refutation by Patanjali, than the real text of the original works of Kâtyâyana, Patanjali, &c. To corroborate this assertion, it is stated that the Mahabháshya looks like a manual of controversy:
(1) Because the views of Katyayana and other critics of Pânini are given in it in an abridged form, the reasons which those critics must have assigned for their views having been omitted.
(2) Because what we are accustomed to consider as Patanjali's remarks are not confined to a refutation of Katyayana, as may be seen
(a) From the long argument as to the utility of grammar, &c., filling no less than 27 pages; this argument is out of place in a refutation of Kâtyâyana; it is not in keeping with Patanjali's date (the second century B.C.), nor in keeping with his devotion to the study of grammar.
(b) From the whole arrangement and the matter, which are too systematic and copious for a mere refutation of Kâtyâyana.
I have examined these statements with that care and attention which Dr. Burnell's scholarship and wide range of reading are always sure to command from a fellow-worker, but I have been unable to convince myself of the truth of his premisses, or the fairness of the conclusion
such work as the Mahabhashya which we possess was actually composed by Patanjali, but had to be reconstructed when its original text in course of time had been reduced to fragments. According to Dr. Burnell our Mahabhashya has been compiled from several original works, and may therefore be called an original compilation from works which have been altogether lost. See below.

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which has been derived from them. Whether was the main object of his work. Moreover, the late Prof. Goldstücker was right in describ- so far from having attempted to bring forward ing the nature and the object of the Vårttikas anything in favour of the assertion that what as he has done, I may have occasion to examine we know of Patanjali's views has been compiled hereafter ; but allowing for the sake of argument from a more extensive work of that gramma that the Vårttikas contain nothing but criti- rian, Dr. Barnell appears rather inclined to cisms on PÂņini, and that it was the sole aim of regard the copiousness of the matter in the Katyayana 'to find fault' with that gramma- Mahabhashya as inconsistent with the idea of rian, it certainly appears to me that in the Maha- its being an original work. The long argubhashya those criticisms' have in every case ment as to the utility of grammar, which to Dr. been given as fully as conld be expected, that Barnell appears to be so much out of place in a they are supported by reasons whenever their refutation of Katyayana, fills in reality by far nature admits of or necessitates such support, the smaller number of the 27 pages of the inand that the term 'abridgment' is as little ap-1 troductory Ahnika : for as early as the 12th page plicable to them as it would be applicable to the we read the words सिद्धे शब्दार्थसंबन्धे, which, by the Sūtras of Påņini. As regards Patanjali, it has no- unanimous consent of all grammatical works il where been shown that he was bound to confine known to me, form the first of Katyayana's his remarks to a refutation of Katyayana, nor Värttikas. I too am inclined to believe has it been proved that the justification of Påņini that the reasonsT in favour of the study of
& A few examples must suffice here. On P. I. 1. 1 the and fivarinanda's Bhashyapradipavivarana • two first várttikas are:
वाररुचं वार्निकम् । तद्धि मंगलाचरणपूर्वकं सिद्धे शब्दार्थेत्यादि। (a) संज्ञाधिकारः संज्ञासंप्रत्ययार्थः।।
The varttikas commented on- by Patanjali in the first (8) इतरथा घसंप्रत्ययो यथा लोके ।।
Ahnika are the following :Here the reason for which Katyayana demands a Sam- सिद्धे शब्दार्थसंबन्धे। jn dhikara is given in T44984, and the fault which लोकतो ऽर्थप्रयुके शब्दप्रयोगे शामेण धर्मनियमः। is said to arise from the non-adoption of such an adhi. यथा लौकिकवैदिकेषु ।। kára is stated in varttika (b). It is unnecessary to state
अस्त्यप्रयुक्त इति चेत्रार्थे शब्दप्रयोगात् । here how Katydyana himself subsequently shows that in reality no Samjnádhikára is required.
अप्रयोगः प्रयोगान्यत्वात् । On P. I. 1.4 we read the varttika (a) यग्य कचबलोपे अपयुके दीर्घसत्त्रवत्। प्रतिषेधः, the reason for the adoption of which is stated
सर्वे देशान्तरे ॥ in (b) नुम्लोपत्रिन्यनुबन्धलोपेऽप्रतिषेधार्थम्।
ज्ञाने धर्म इति चेत्तथाधर्मः। On P. I. 1. 5 the varttika (a) कृिति प्रतिषेधे तत्रिमित्त- आधारे नियमः। ग्रहणम्, the reason for which is stated in (७) उपधारोरवी- प्रयोगे सर्वलोकस्य। त्यर्थम् ।
शासपूर्वके प्रयोगे ऽभ्युदयस्तनुल्यं वेदशन्देन ।। On P. I.1.9 the varttika सवर्णसंज्ञायां भिनदेशपतिप्रसङ्ग. सूत्रे व्याकरणे षष्ठ्यर्थों ऽनुपपत्रः। प्रयत्नसामान्यात, where the resson for the objection mised
शब्दापतिपत्तिः। is given in the last word.
शन्दे ल्युडर्थः। On P. I. 1. 13 in the varttika मात्मगधसंज्ञायां तस्या
भवे । । सिद्धत्वादयावेकादेशप्रतिषेधः the reason is given in the पोकादयब तरिताः। words तस्यासिद्धत्वात्..
लक्ष्यलक्षणे व्याकरणम् ॥ OnP. I. 1. 20 in the varttika घुसंज्ञायां प्रकृतिग्रहणं
वृत्तिसमवायार्थ उपदेशः। शिदथे the reason for the correction in stated in the
अनुबन्धकरणार्थश्च । word शिदर्थम्.
इष्टबुचर्थवेति चेदुदात्तानुदानस्वरितानुनासिकरीर्घ तानाSee also the varttikas on P. I. 1. 23:-- (a) संख्यासंज्ञायां संख्याग्रहणम्।।
मप्युपदेशः।
आकृत्युपदेशासिद्धमिति चेत्संवृतादीनां प्रतिषेधः ॥ (6) संख्यासंप्रत्ययार्थम् ॥
The so-called Varttika.patha, of which I possess a MS., (0) इतरथा घसंप्रत्ययोऽकृत्रिमत्वायथा लोके।।
appears to me to be a modern compilation, and does not (d) उत्तरार्थं च ॥
decide the question of what are vdrttikas and what not. || I need quote only Vakyapadiya, I. 23 :
पारकोहागमलघ्वसंदेहाः प्रयोजनम्, and तेऽसुराः up to सुदंनित्याः शब्दार्थसंबन्धास्तत्राबाता महर्षिभिः ।
वोऽसि वरुण. That Patanjali his not himself collected सूत्राणां सानुतन्त्राणां भाष्याणां च प्रणेतृभिः॥
the passages S T , &c. appears to follow from the fact on which the commentator remarks:
that he understands the eighth of them, चत्वारि, to indicate अनुतन्त्रं वार्तिकम् । तत्राप्यु सिद्धे शब्दार्थसंबन्ध इति ॥ I Rigveda, IV. 58. 3, while at the same time he informs us.

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grammar, by which this Varttiku is preceded, times find in it also statements in the first have not been invented by Patanjali; but, so person... on the other hand, according to far from allowing them to be an addition made Bhânďárkar, we have to understand by the word during or after the 7th century A.D., I would भाचार्य in such phrases as पश्यति त्वाचार्यः not Patanrather maintain that those arguments must jali at all, but Påņini! As regards some pashave been current long before Patanjali, and sages, Bhandarkar appears to be strictly corthat all he has done himself is to comment on rect; by no means, however, as regards all : them, and to quote the interpretation of another for on the one hand this would form too scholar which differs from his own. When glaring a contrast with Någesa's distinct statea scholar of Yå ska's antiquity has thoughtment to the contrary that in the Bhashya 14 it desirable to bring forward arguments in denotes only Patanjali, भाज्ये आचार्यपदेन शाखाध्यापको favour of the study of his science, the presence 4rt va faro, on the other hand, in many of such arguments cannot, surely, furnish any of those cases the reference to the statements just cause for casting doubts on the authentic of the Bhashya (and not to the wording of city of a work supposed to have been com ! Påņini's Sätras) is perfectly car and distinct. posed during the second century before our era, How matters really stand will still have to be and it is accounted for, rather than rendered specially investigated. But, in spite of these suspicious, by Patanjali's devotion to the study two corrections of my former statements, so much of grammar. To my mind the language and at any rate remains certain, that on the whole the style in what we are accustomed to call the the cases in which the views of the Bhashyakára Vahabhashya are a sufficient proof that that. are stated in the first person are comparatively great work must have been composed a very rare, and that, as a rule, his statements, on the long time before the 7th century. In the Va- contrary, are made in the third person." kyapadiya native grammarians have given to I was, I confess it, somewhat startled when us & specimen of such a compilation or con- first perusing these lines; for I also had studied troversial manual as has been described by Dr. portions at least of the Mahabháshya, and durBarnell, but I am unable to admit that the ing that study it had always appeared to me trr.as used by that sc olar are fairly applicable that the word are:, in cases where no other t) what tradition has taught us to regard as the Acharya was particularly specified, denoted either original work of Patanjali.
Pâņini or, though much more rarely, KátyaAnd this leads me to touch upon one more yana; and, moreover, I could not remember to question raised by Prof. Teber,-the question, have found Patanjali, if I may say so, speaking namely, whether the Mahabhashya ought not in the third person. I was sorry, too, that a to be considered the work of the pupils of Patan- man of Någojibhatta's vast learning and scholarjali, rather than the work of their master. ship, whom I had found cause to regard as one
"It is true," says Prof. Weber on p. 322 of vol. of the greatest grammariaus of modern times, XIII. of the Ind. Stud., "one of the arguments should have been thought capable of making which I have brought forward in favour of this a statement the falseness of which could be view, viz. hat Patanjali in the Mahabhashya demonstrated from almost every single page of is always spoken of in the third person, and the Muhábháshya. The first thing I had to do that his opinions are several times introduced was to examine Någojibhatta's remark for with, or rather with af , is no longer myself, and here I found that it admitted of a strictly valid. For, on the one hand, we several very different explanation.
that another understands by it Rv. I. 164. 46. I may add, too, that by (6) n a (11) ered, and (12) दशम्यां पुत्रस्य some other passages appear to have been intended than those which have actually been quoted by Patanjali.
• See Nirukta, I. 15. apertura FTTT वियते ऽर्थमपतियतो नात्यन्तं स्वरसंस्कारोदेशस्तदिदं विद्यास्थानं |
RETET A FREY ll (Compare here with Patanjali's explanation of असंदेहार्थ चाप्यध्येयं व्याकरणम् .) |
1.17. 22
AT 1 अथापि याज्ञे दैवतेन बहवः प्रदेशा भवन्तीत्यादि । अथापि ज्ञानप्रशंसा भवत्यज्ञाननिन्दा च । स्थाणुरयं भारहारः॥ 45E14 || (See Patanjali.)
T : 4 II (See Patanjali.) T HE II + Nagojtbhatta saya भाष्यकृदेव

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Nâgojibhaṭṭa's declared object in composing his Bhashyapradipoddyota was to elucidate Kaiyata's Bhashyapradipa, but he did not thereby regard himself as prevented from commenting on the text of the Mahabháshya as well, in cases where he deemed Kaiyata's commentary insufficient; and, to show the student at first sight that he was explaining the text of the Mahábháshya, and not that of Kaiyata's commentary, he adopted the practice of prefixing to such explanations the word (see Ballantyne's ed. pp. 3, 4, 6, 9, 10, 11, 13, &c.). This is exactly the case in the passage quoted by Prof. Weber (loc. cit. p. 36), ध्यापको भाष्यकृदेव विवक्षितः. Nagojîbhatta considers that Kaiyata ought to have given a note regarding the meaning of the word a in तेभ्य एवं विप्रतिपन्न बुद्धिभ्यो ऽ ध्येत्भ्यः सुहृद्भूत्वाचार्य इदं शास्त्रमन्वाचष्टे because in this particular passage a does not appear to him to convey its ordinary meaning; and to supply this defect he is good enough to tell us that (in his opinion) a denotes, in this particular passage of the Mahabhashya, exceptionally the author of the Bhashya himself, and not those whom it denotes generally (Pânini or Kâtyâyana).
Accurately to determine whether Prof. Weber was right in maintaining that in the Mahabhashya : in such phrases as far: (by which I understand Prof. Weber to mean the phrases पश्यति त्वाचार्यः, आचार्यप्रवृत्तिर्ज्ञापयति, and ज्ञापयत्याचार्य :) denotes in the majority of oxses Patanjali, and that the latter, as a rule, is spoken of in the third person, or whether I was correct in believing that ar (with possibly the one exception pointed out by Nâgojibhaṭṭa) did not denote Patanjali, and that the author of the Mahábháshya in the body of the work ascribed to him (with perhaps the exception of those five passages in which, according to Professor Weber, the terms गोनर्दीय or गोणिकापुत्र occur) was not spoken of in the third person, I should have had
This vårt. and Patanjali's remarks on it are of some importance, for we learn therefrom that at any rate in P. IV. 1. 160 the word does not denote former grammarians, but has the sense of . For the different view taken by Dr. Burnell see his essay On the Aindra School, pp. 24 and 26.
§ It is hardly necessary to state that we are very often required to supply the subject Pânini. For instances I refer to
p. 22b, यदयम् अ अ (P. VIII. 4. 68 ) इति... शास्ति; p. 32a, 33a, &c.
249
to read through the whole of the Mahábháshya. Though I had not the time for doing this, I thought it right to study once more at least part of the work, with the view of testing, so far as was in my power, the truth of Prof. Weber's statements and of my own impressions. Accordingly I read through carefully the first 240 pages of the text of the Mahabhashya as given in the lithographed Benares edition, and the results. at which I arrived by doing so were the following:
(a) As to the word a. On the first 240 pages this word is found sixty times, and among those sixty passages in which it occurs there is only one, viz. that pointed out by Nâgojîbhatta, in which it deuotes Patanjali himself, provided Nâgojibhatta's statement be strictly correct. The phrase आचार्यप्रवृत्तिर्ज्ञापयति occurs twenty times, ज्ञापयत्याचार्य : nine times, and पश्यति त्वाचार्यः seven times, and in them are always means Panini. Besides, Pânini is denoted by a nine times (on pp. 116, 12a, 40a, 46a, 476 twice, 946 twice, and 1126).
Four times a denotes Kâtyâyana, viz. twice on p. 13a, once on p. 186, and once on p. 756 (see his várt. on P. VI. 1. 129).
The Acharya Sakalya is mentioned on p. 82a. The Acharyas generally are spoken of six times; Acharyas other than Śâkalya once; and the Acharyas mentioned by Pânini likewise once, viz. in the várt. आचार्यदेशशीलनेन च तद्विषयता on p. 112a.
(b) As to whether Patanjali is, as a rule, spoken of in the third person. Since Patanjali (with the possible exceptions already pointed out) is not mentioned by name, the question to be decided is really this: whether for verbal forms such as पठति, वक्ष्यति, in cases where their subject has not been particularized in the Mahábháshya, and where it is impossible to supply the subject Pánini,§ we have ever to supply the nominative पतञ्जलि :.
p. 24b, यदयंकरांति p. 250, 316, &c.
Do.
. उच्चारयेत्p. 31a, अयमुपदिशेत्.
p. 34b, यदयं क्षुभ्नादिषु (P. VII. 4. 39) नृनमनशब्दं पठति. p. 556, किति प्रतिषेधं वक्ष्यति (P. I. 1. 5), &c.
As in all these and similar cases the context would show at once and beyond doubt that the subject of the verbs ft, &c. can be no other than Panini, it was unnecessary for Patanjali to tell the student that it was Panini who had taught something by the rule 37 37, Panini who had

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On the first 240 pages the verbal forms that have to be considered are the following: p. 22a, ruft, supply Kdtydyana. See his várt.
on P. I. 1. 9, fere are 1996 सवर्णम्, and the way in which it has been paraphrased by Patanjali on
p. 696. p. 276, (37a 577) geft; supply Katyayana. His
várt. is given immediately after the
word of p. 30a, refat; supply Katy dyana, várt. on P.
VI. 4. 133. p. 40a, Rafat; supply Kátyáyana, várt. on P. I.
2. 45. p. 406, rafer supply Kátyáyana, värt. on P.
VIII. 2. 6. p. 556, (
3 341) 48f4; supply Kátyáyana ; his
vårt. follows immediately upon the
word gafa. p. 596, nafa; supply Katydyana, odrt. on the
same page. p. 666, aft; supply Katydyana, várt. on P. I.
1. 47. p. 69a, 4ft; supply Katy dyana, várt. on the
next page. p. 72a, 4; supply Katyayana, várt. on P.
VI. 1. 101. p. 776, Tafa; supply Kdtydyana, udrt. on P. I.
4. 14. p. 866, afer; supply Katyayana, várt. on P.
VI. 1. 1. » Tafat, supply Kdtydyana ; see his várt.
on P. VIII. 3. 59. p. 88a, Tufat: supply Kátyáyana, várt. on P. I.
1. 72. p. 99a, infat; supply Kátyâyana, várt. on P. II.
2. 35. p. 996, 1. 3, 4f; supply Kátyáyana, várt. on
P. II. 2. 35. p. 102a, mfa; supply Kátyáyana, várt. on P.
VI. 2. 2. p. 1066, haft; supply Katyayana, várt. on P.
VIII. 2. 3. prohibited the substitution of Gana and Vriddhi by his rale fana , &c.
On the other hand, when, as has been shown in the above, Patanjali speaks of Katyayans without particularizing him, his doing so is in my opinion accounted for by the fact that Katyayana's is the work on which he is commenting (or, m other scholars would say, the work which he is refuting), and in sponking of him in the third person without mentioning his name Patanjali has done what numbers of commentators have done besides him. On p. 101a, where
p. 117a, fet; supply Katyayana, várt. on P.
VI. 4. 72. The only verbal forms of this kind which remain are a d on p. 24a, on p. 52a, and on p. 996, line 1. As regards the two latter, it might indeed at first sight appear as if we had to supply for them the subject Patanjali; but to do so would in my opinion be incorrect. For in reality the statement which follows upon the word 274fa on p. 52a is not of Patanjali's invention, but it must, as we are told by Patanjali on P. V. 2. 4, be ascribed to Panini; similarly the statement which follows the word Raff on p. 996 is not Patanjali's, but is implied in Kâtyayana's várt. on P. II. 2. 35, and belongatherefore to him. Finally, not even the one remaining it on p. 24a is likely to support Prof. Weber's view, for the best copy of the Mahabhashya accessible to me does in this case not read for, but Tua (see the lith. ed. of the India Office, p. 81).
As, then, the perasal of the first 240 pages of the text of the Mahabháshya does not appear to furnish any argument in favour of Prof. Weber's views, it will not, I trust, be thought unreasonable when for the present I venture to doubt their correctness, and when I continue to regard the supposition that the Mahabháshya may have been composed by the pupils of Patanjali, as void of foundation. The longer I study that great work the more I feel convinced that from beginning to end it is the masterly production of one and the same individual scholar, and that few works in the whole range of Sanskrit literature have been preserved to us as complete and intact as the text of the Mahabháshya.
I may be wrong, and when I find my viewe refuted by cogent arguments I shall be the first to say so. The Mahabháshya, besides being one of the most interesting works for the student of language, is in many respects also one of the most difficult, and every attempt to facilitate Patanjali adduos both Papini and Katyayans w authorities for one and the same thing, he does consider it necessary to inform us that he is quoting the Varttikakars: Yfraifa......a var. That no subject whatever need be supplied for the phrase Ale when it occurs in such sentences as TATE, raft416, f , Tafa , &c., which give answers to questions that have been previously mised, those who are acquainted with the style of the Mahabhdalvya need hardly be reminded of.

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ON THE NOUBAT.
251
the understanding of it, or to solve the problems to which it gives rise, must be received by all scholars with gratitude. But we ought never to forget that little will be gained by con- jecture, or by a perusal of the bare text of
Patanjali's work, and that no attempt at understanding the true nature of the Mahdbháshya is likely to be successful unless it be based on a careful study of what the Hindu commentators themselves have written about it.l
ON THE NOUBAT.
BY SIR WALTER ELLIOT, K.C.S.I., OF WOLFLEE. In translating old inscriptions, terms denot- certain what these were, * * * probably to ing ancient titles or honorific distinctions are five words or titles beginning with maha, as sometimes found which have either become ob- mahárdja, mahamandalesvara, &c." (Ind. Ant. solete, or which are expressed by words that do vol. I. p. 81.) not convoy the same meaning as formerly.
Mr. Fleet's opinion is to the same effect with One of these is páncha-mahdsabda. It oc- reference to its occurrence in certain inscripcurs occasionally in the string of titles describ- tions of the Kadamba lords of Banawasi. (Ind. ing donors of land or other benefactions. The Ant. vol. IV. pp. 180, 204.) prince or noble conferring the grant is said to A passage in Ferishtah's History of the Rise be samadhigata-páficha-mahasabda, literally he of the Muhammadan Power in India has sugwho has obtained five great sounds or words.' gested a more probable and, I think, a more Unable to find an intelligible meaning, I con- satisfactory explanation. Describing the splentented myself with rendering it Lord of the did ceremonial introduced into the court of Pånch-Mahababdas' in a grant made by a chief Kalburga by the second prince of the Bahmani of the Kalachuri family at Ingaleávara, in the dynasty, Muhammad Shah I., who succeeded Solapur district, observing in a note that it was his father in A.D. 1358, he says, "the noubat or a title conjoined with that of Mahamandalesvara, band of music played five times daily at stated the ordinary designation of subordinate nobles, hours," and one of the great officers of the housebut not usually assumed by a sovereign prince, hold was styled the Mîr Noubat, and held the although it does occur among those of Pu! - command of the bodyguard, which consisted of kesi I., one of the earliest Chalukya kings of 4,000 men, (Briggs's Ferishtah, vol. II. p. 299.) Kalyan, in & copper sásana dated A.D. 489. In a later part of his history he again alludes (Jour. R. As. Soc. vol. IV. p. 33, 1836.) . to the custom, and records that Sultan Quli
Mr. Shankar Pandurang Pandit, translating Qutb Shah of Golkondâ, who threw off the
Nagari grant of a chief of the Sinda family Bahmani yoke in A.D. 1512, "contrary to the in the Kalådgi district, makes it one who ! practice of India, introduced the customs of has obtained the five great words,' adding that Persia at his court, among which was that of " it had been usual to render it as meaning beating the noubat or imperial band five times
who has obtained the five great sounds,' viz. daily:" ibid. vol. III. p. 323. Ferishtah forgets, of certain musical instruments; but it seems however, when he derives the noubat as a novelty more probable," he continues, "that mahdsabda from Persia, that he had stated it to have been a refers to certain five titles, though I am not well-known usage nearly two centuries before.
| May I venture to request Professor Bhandarkar to latter character is given in Knight's Old England, taken reprint his articles on Goldstücker's Panini which were pub- from a MS. in the Cottonian Library (Cleopatra), where it lished in Native Opinion, so as to make them more has the form of a huge trombone. See, too, Notes and Que. generally accessible ? Some of Prof. Goldstücker's views ries, 5th Series, vol. 1. p. 128. are being repeated and used as arguments although they have been refuted many years ago. I allude particularly to
The barbuţ ( Bapßitov) was certainly a kind of
lyre, but ita etymon is equally obscure. his explanation of Patanjali's remarks on P. I. 2.63.
The meaning of noubat acoording to Meninski is a large • Briggs derived the word noubat from bat, a musical kettledrum (ahneotympanum), which, he adds, "in the instrument, and states" the noubat was originally a band time of Alexander was beaten three times a day"-a tradicomposed of nine different instrumenta." But this is tion derived from Persian authorities, for the Búrháni mere conjecture. Neither by Meninski nor Johnson is such Otti, sub voce, after stating that the roubat was played
meaning given. It is true, as he says, that the syllable is three times during the reign of Sikandar z'ul Qarnain, wbo found in such words as barbut, sackbut, but the derivation afterwards added a fourth time, goes on to relate that when of these names does not appear to be known. The Sultan Sanjar was fleeing before his enemies he fell ill, sackbut is said by some to be a stringed, by others and being unable to proceed, he ordered the noubat to be a wind instrument, and a representation of it in the beaten fifth time, in the hope that his persecutors might

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THE INDIAN ANTIQUARY.
That it was equally in use by Hindu princes appears by the following passage from the 19th book of Chând's Prithiraj Rásau, where the poet describes Padam Sin, the father of the fair Padmavati, as translated by Mr. Beames:"With many standards very splendid,
Song, and music playing five times a day,t Mounting ten thousand horses
With golden hoofs and jewelled trappings, &c. &c.
But, whether originating in India or Persia, it seems to have been an ancient Aryan institution, and is probably referred to in the 3rd chapter of the Book of Daniel, where the people were commanded to fall down and worship the golden image at the time when they heard the "sound of the cornet, flute, harp, sackbut, psaltery, dulcimer, and all kinds of music." In the course of investigating the titles of observed in cases of calamity."
[AUGUST, 1876.
inám lands on the first occupation of the Southern Maratha Country, instances occurred of grants, sometimes of whole villages, originally made in behalf of favoured individuals to support the dignity of the noubat. It is still enjoyed by several Sardârs in the Dakhan, and is now usually played only twice or thrice a day in a chamber called the noubatkhand, over the outer gateway of the mahal, or palace-court.
A touching incident connected with the noubat occurred during the Cabul disaster. When the news of Sir William Macnaghten's assassination reached Madras, the Nawab of the Karnâtak wrote to Lord Elphinstone, on the 30th January 1844, to say that "His Highness had ordered the Sirkar Noubat to cease for the usual period, according to the Musalmân custom,
NOTES ON SOME LITTLE-KNOWN BAUDDHA EXCAVATIONS IN THE PUNA COLLECTORATE.
BY G. H. JOHNS, Bo. C.S. Nánoli-Shelárwadi-Bhimchandra.
A short time ago I visited the groups of caves at Nanoli, Shelârwâdî, and Bhâmchandra, in the Punâ collectorate; and, though the excavations of the last named are alone of special merit, it may not be uninteresting to give a short account of all the three sets.
The two first mentioned are in the Mâwal tâlukâ to the north and south of the town of Talegâm, and the Bhâmchandra hill is in the tálukâ of Khed, a few miles to the north-east of Nanoli.
The village of Nanoli lies three miles to the north of Talegâṁ on the left bank of the Indrayani, and the caves are in the escarpment of the hill a mile north of the village. A steep climb three-fourths up the hill brought me to the base of a high scarp facing south-west, skirting which I passed first a cistern and cell, and then reached a high flight of steps rudely out;
believe that it betokened his death and the accession of his successor. The ruse succeeded. So he continued the practice during the remainder of his reign, and it was adopted by his successors. But this narrative rests on no good authority, and is evidently apocryphal. Noubat also signifies time, period, change, and is applied, inter alia, to the change of a sentry, or the relief of a post. Among the examples given by Meninski is the Turkish noubat chalmak the flourish of military music at mounting or relieving guard.
At his palace gate, as is the custom with Indian
ascending them I entered a flat-roofed cave about eighteen feet square, with a height of upwards of seven feet; this excavation is now used as a temple to Feringabâi; a small cell is caverned out of the south wall or side. Further on, the escarpment is hollowed out into two small cells.
The Shelârwadi excavations are high up in the hill about two miles to the south-east of Talegâm, and are most of them in the village limits of Gahunje, and facing south-west.
The north-west caves are in Shelârwâḍi, which is a hamlet of Talegâm, and consist of two or three cells only; they are nearly inacceзsible, and have some fine champaka trees (Michelia Champaca) at the entrance. The southwest excavations possess more merit; at the base of the scarp out of which they are hollowed is a narrow footpath, pursuing which a two
princes: Jour. As. Soc. Beng. vol. XXXVIII. p. 145. An. other phrase, turiya nirghoshanam, frequently occurs in connection with mahasabda, clearly referring to instrumental music.
When a prisoner in Kitûr in 1824, my companion and myself were confined in a house close to the Noubatkhand, which resounded with the clang of the instruments three times a day, the performers not producing the slightest approach to a tune, but merely making,as much noise as possible.

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CORRESPONDENCE.
AUGUST, 1876.]
celled cave high up in the cliff is first passed, and then a fine cistern: two cells succeed, one with an inscription of five lines cut on its outer face, close to which, but further south, is a large excavation consisting of a nave or vestibule 24 feet by 18 feet, with four cells on either side, and of an inner shrine near the end of which are what would seem to be the remains of a dahgoba, viz. an abacus of four slabs, the lower the smaller, pendent from the roof, and an indistinctly traced foundation of the drum; the latter is now occupied by a shálunkha and linga. The roof is flat and about nine feet from the ground. The entrance to this cave is now walled up with two round-arched doorways as means of ingress. Further on are a cistern and a cell. The cave being flat-roofed and the top of the dahgobá being. an abacus would induce the opinion that it is an unfinished excavation, which would have been converted into a circular-roofed temple with a chhatri'd dahgobá on completion.
The Bhâmchandra excavations are hollowed out of a hill seven miles west of Chakan, within the village limits of Sinde, close to the boundary of Bhâmboli. The hill rises steep from the plain on the south and west, and in the escarped southern side are the caves in question. After a somewhat arduous climb from the base of the hill a cistern is passed on the right; the villagers call it 'Sita's Bath.' A little further on, after rounding a promontary, the principal cave is reached; it is small and faces south-west, and is now dedicated to Bhâmchandra Mahadeva. There is a cistern on the left as one enters; the entrance, which is 8 feet high by 13 wide, is now built up, having a small arched doorway in the centre. The temple is very nearly square, rather more than 14 feet long by 15 broad, the height being 7 feet; the roof is flat; four pillars, two on either side, divide the cave into three compartments (it would be a straining of terms to say
CORRESPONDENCE To the Editor of the Indian Antiquary. DEAR SIR,-I have read with particular interest Prof. Kielhorn's remarks on the Sikshâs in the Indian Antiquary, vol. V. pp. 141 seqq. I am very sorry to hear that he has to complain of the great incorrectness of most of the MSS. which he has collected, even the best and oldest of them, which goes so far
253
into nave and aisles), the side compartments being each adorned with two pilasters similar to the pillars, and having each a niche with pillared jambs and canopy. There is a trace of a dahgobá in the centre, a circular base five feet in diameter within a square mark where it once stood; and the chhatri carved in the roof confirms the view that a dáhgobá once occupied the cave. The pillars are massive and square, but halfway up are twice chamfered off so as to be octagonal; the capitals have massive projections on their four sides.
There is an inner shrine occupied by the phallic symbol, and a figure of Buddha: the latter is carved on a detached stone, and may originally have adorned the dahgobá. The inner is separated from the outer cave by an elaborately sculptured doorway, the opening being two feet wide by four feet high; the carvings are mostly of human figures. There are no horse-shoe arch or Buddhist rail ornaments discernible in the cave,--contrasting in this respect with almost all the other chaitya excavations in the collectorate; and were it not for the dahgobá I should hardly suppose it to be a Buddhist temple. Perhaps it is a Buddhist chaitya of the Chalukyan era. The rock of which this hill is composed is of a soft nature, and the screen or doorway dividing the two shrines (the presence of the dahgobá in the outer prevents my calling that a mere nave) has had to be cemented or mortared by the villagers to be kept in its place. Further on is a cell, or rather cavern; and at some little distance, in the middle of the escarpment, and therefore reached with difficulty, is a cave at the end of which is a winding cavernous road low and narrow, said to permeate the hill, and to be many kos in. length. There are one or two inaccessible holes or caves higher up, and beyond, on the west, is also a small cave.
The guru of the temple is supported by a grant of inâm land in Bhâmboli.
AND MISCELLANEA.
that he feels inclined to postpone the task of editing any of them for the present. On the other hand I am glad to see that he coincides thoroughly with my own views regarding the age of these phonetic treatises, maintained by me, in opposi tion to those expressed by Prof. Haug (whose untimely death, on the 3rd instant, is a heavy blow

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THE INDIAN ANTIQUARY.
and severe loss to science) and adopted by Mr. Burnell, in my reviews of their respective works in the Jenaer Literatur Zeitung, 1875, p.316 (1st May), and 1876, p. 203 (March 25). I am, moreover, very thankful to Prof. Kielhorn for different corrections of my explanations of several Siksha passages. But there is one passage among them, regarding which I cannot yet surrender my former position; and it is the particular object of these lines to defend it, at least to maintain its relative merits, as opposed to the explanation proposed by Prof. Kielhorn himself. I mean the passage in the Pánintyd Šiksha about the women of Surashtra.
First, I beg to remark that Prof. Kielhorn is not quite correct in his statement that I proposed three interpretations of the verse in question, and particularly that on p. 270 of vol. IV. of the Indische Studien I did propose a second translation, which we may omit here' and pass to the "third." In reality I have treated the verse first on p. 209, and secor. dly on p. 350 of that volume (1858), and both times I have given the VERY SAME translation. On p. 270 I add only the alternative option to take the words in the second hemistich
[AUGUST, 1876.
touched upon the subject (Ind. Stud. vol. IV., p. 269, note). Now there is certainly nothing so uncommonly strange in the adoption of foreign greeting formulas. We Germans, for instance, use constantly, when parting, the French formula adieu, changed to Adje, Adjes, Ade (as well as bon jour, merci, bons dies, prosit, gratias, and other words of the same stamp). And French influence has not been predominating in Germany for so long a period as the Greek, in all probability, has done in India..
अरांव खेदया not only as a quotation from Pik. VIII. 66, 3, but at the same time also as figuratively descriptive of the minute exactness of the phonetic process itself ("as the spokes in the nave with a hammer, thus you ought to contrive the ranga"). And when I return to the passage the third time, on p. 380 of vol. IX. (1865), I propose only, while fully adhering to the translation itself given at first, a conjectural reading for the words in the first hemistich: ar or before - त्यभिभाषते. Both readings I state to be equally senseless, and I propose therefore to draw, the word standing in the second hemistich also to the first, and to read खेरां (इत्यभिभाषते). The author would seem to have selected from amongst the numerous Vedic instances of just this passage खे अरां इव खेदया, in order to adduce an instance as similar as possible in its phonetic sound to the formula of greeting i of the Surashtra women. In course of time this word (i), having become unintelligible to the copyists, changed to ani (as given in the quoted passage), and (on other grounds, see below). Now in this Surashtra formula of greeting art I propose to recognize a form, adapted to the Hindu ear, of the Greek formula of greeting, xaupew, and to take this either as the infinitive itself, or as the imperative form xaipe. For the adoption of such a Greek phrase I call to account the predominance of Greek influence in Surashtra lasting for some centuries, as I had pointed to the possibility of some such contingency already the very first time when I
But what is it particularly with these Surâshtra women? I asked formerly (Ind. Stud. vol. IV. p. 269), "Is there to be concluded from this verse a particular occupation of the Surashtra women with declamatory representations ?" I may add now that tradition has really preserved some traces of that kind, for we read already in Wilson's Hinde Theatre (1835), vol. I. p. xix: "The lasya (a style of dancing) was taught by Pârvati to the princess Usha, who instructed the Gopis of Dvåraka; the residence of her husband, in the art; by them it was communicated to the women of Surashtra, and from them it passed to the females of various regions." See the text of this passage from the Nrittadhyaya of Sârigadeva's Samgitaratnakara iu Aufrecht's Catalogue of the Sanskrit MSS. of the Bodl. Library, p. 200a (1859). Now it appears to me à priori as really very likely that a statement like that contained in our verse should refer to this very dancing métier of the Surdshtra women, and not to their "shouting the word as dairywomen in the street," as Prof. Kielhorn proposes to read and to translate in accordance with the commentary on the सर्वसंमतशिक्षा; for we know nothing at all about their particular proficiency as "dairy-women," while we do know about their excellency in ideya.
The explanation adopted by Prof. Kielhorn accounts, after all, only for the reading in the one recension of the text, not for the reading arti in the other; and I should think it highly probable that the former reading really owes its very origin to that explanation itself, proffered for the dark passage by some scholiast-maybe already a long while ago-but wrongly, as far as I can see. For the root with arfer is used in general only in the sense of addressing,-at least never in that of shouting. The proper words for shouting would be the roots क्रुश्, घुष, नदः alone or with different prepositions, or उच्चारयति, उद्वदति (compare. दीक्षि तोऽयं ), उद्वादयति (comp. हविष्कृतं), प्रवाचयति (comp. भूतमिति, सोमप्रवाक ), प्राव्हयति (comp. सुब्रह्मण्यां हविष्कृतं). Whichever reading, therefore, we may adopt, ani
or what I conjecturally propose, its purport certainly must be in harmony with the verb

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Terra-cotta Coffin of Pindunáram. Dával
6.ft.6.in
.
itt QR
...6 ft 6 in....
Section
Terra.cotta Sarcophagus from Gehrâren.
--5
A
ti

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AUGUST, 1876.]
MISCELLANEA.
255
afinerea "addresses," as the word of the text very closely resembling the Indian sarcophagus, about whose reading and meaning there is no doubt;
as will be seen from the annexed outlines of both, and we must accordingly recognize in aru, &c. taken from & plate in the Jour. Bomb. Br. R. As. some formula of addressing either each other, or Soc. vol. IV. (January 1853) p. 378. particular persons, or people in general; and this,
In the British Museum amongst the most archaic moreover, either generally or on particular occa- Greek pottery there is a remarkable painted terra. sions,-for instance, at the performance of a ldeya.
cotta coffin from a tomb at Camirus, in Rhodos. I have the honour, &c.,
It is 6 foet long by 1 foot 10 inches broad, not roundPROF. DR. A. WEBER.
ed but angular at the extremities, and the edges flattened and overlapping; the ends are covered in,
one for about a foot, the other about six inches : on REMARKS ON THE COMMUNICATIONS OF MR. the flat surface of the former & bull is delineated
J. H. GARSTIN AND E. W. W. RESPECTING between two lions in very rttde archaic style, the DOLMENS AND EXTINCT RACES (Ind. Ant. vol. lions strongly resembling the conventional Hindu V. pp. 159-160).
representation of them; the surface of the latter end The singular kind of couch-like vessel-really a has two similar lions, and a scroll pattern is terra-cotta coffin mounted upon legs-found by painted along the side rims. In the same museum Mr. Garstin in a kistvaon in the South Arkat dis- is the extraordinary Etruscan terra-cotta coffintrict has been described by Captain Newbold in tomb of the same general shape, but covered, and vol. XIII. of the Jour. R. As. Soc. p. 90. Ancient bearing on its lid life-sized painted figures of an sepulchres such as were examined by Mr. Garstin Etruscan man and his wife, and on the sides abound in all the southern districts of Madras, processional and ceremonial scenes in relief, all the often in extensive cemeteries; those in Koimbator figures strikingly Hinda in appearance; this--one have been described at length in Jour. R. 48. Soc. of the latest and most unique acquisitions of the vol. VII. In 1852 Captain Newbold visited a re- museum, though more elaborate in ornamentation, markable assemblage of tombs at På du v&ram and of priceless value as displaying in full size Dewal, 3} miles east-north-east of Chittar, the colour, feature, garb and habit, as they lived, in North Årkat, and in one of them discovered & of the Etruscan couple whose bodies it containedsarcophagus, which he thus describes :-" It was a is but a development of the plainer earthen coffincoffin-shaped trough, rounded at the extremities, troughs of Babylonia and India, which in the and deeply rimmed at the edges, 6 feet long, Rhodes example shows the first rude application 10 inches deep, and from 1 foot 10 inches to 2 feet of ornament in coloured design. More will ere broad. It was filled with hard earth and human long be heard of the important discovery and bones, and stood on eight terra-cotta legs, which identification by Mr. George Smith of the ancient rested on the floor, 1 foot 3 inches long, and about port of Carchemish, near the mouth of the Euphra3 inches in diameter at top, tapering gradually tes, by which the long sought-for link or steppingat the bottom, which terminated in two convex stone between the civilization of antique Egypt rims." I have never heard of this sort of coffin and Babylonia will be supplied, and an explanation having been discovered since till Mr. Garstin's at last obtained of the marvellously full stage of exhumation of them in South Årkat, nor of their development and grandeur in which Assyrian rebeing found anywhere out of the two Arkats, mains are found, with no indication of ruder beginthough numbers of the tombs have been openednings, or progress, and of their similarity to by myself and others in all the southern districts. Egyptian art. It is conjectured on the highest Of those lately found, one is remarkable as, authority that the race inhabiting that vast city, though much shorter and broader (4 feet long almost rivalling Nineveh and Babylon, were of Tux 17 wide) than Captain Newbold's example, pos- ranian stock, and the same with the Biblical Hitsessing no fewer than fifteen legs, and the other tites, the chief aborigines of Canaan, who were also two as having been found together in one sé. the mysterious Rasenua or Etruscans. Whatever pulchre.
affinities may be shown to exist between the Dravi. In the year of Captain Newbold's discovery dian dialects and the Aryan family of languages, some sepulchral remains from the mount of Geh- which still seem slender, all other racial affinities râreh, near Bagdad, were forwarded by Commander point to a Turanian rather than an Aryan origin Jones, of the Indian Navy, to the Bombay Go- of the Dravidian peoples. Amongst other points vernment, and amongst them & terra-cotta coffin of resemblance it is certainly noteworthy that
• Of course they may yet be found elsewhere; but it is of the urns with three and four legs common in these probable these great many legged earthen coffins of North tombs throughout the Peninsula: soe 'Ind. Ant. vol. IV. and South Arkat are exaggerated varieties and expansions 1 p. 18.

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THE INDIAN ANTIQUARY.
[August, 1876.
the peculiar custom of interment in earthenware coffins identical in shape, dimensions, and material should have obtained in India, Assyria, and, with a Mediterranean islandas astepping-stone, in Italy,- always in regions where the presence of Turanian races is suspected, and where alone in Italy (see Ind. Ant. vol. III. p. 277) the rude stone or meyalithic monuments so characteristically Turanian have hitherto been found. Let it also be added that these monnments, kistvaens, cromlech-dolmens, and stone circles abound in Palestine and the Sinaïtic peninsula, where mountain-sides and valleys are scattered over with huge dolmens "each constructed of four large slabs from six to ten feet long, standing with their edges in the ground, yet rising upright five feet abore it. On top the capstone is always the largest and heaviest of all, being nearly as broad as long, and from one to three feet in thickness: it projects over sides and ends,"-exactly corresponding to megaliths in Southern India.
Returning to Mr. Garstin's account, it may be remarked that there is nothing unusual in dolmens being found much nearer the sea than Tirukovilar; at the Red Hills, near Madras, they occur close to the beach, and are there peculiar as being formed of laterite, the only instance known to me. On the other coast there is a remarkable collection of dolmens, called Topêkals, at Châtaparambal, on the Beypur river, seven miles from Calicut. As to the use of these structures Mr. Garstin is assuredly right in concluding they were used as burial-places, never as dwellings for any living race: the traditions told him and Colonel Welsh (whose "stone village, formerly inhabited by the Paundway," doubtless exists, and could be identified-they are numerous all over the Peninsula) of their having been the abodes of extinct races are all "myths of observation," i.e. stories suggested by the appearances for which they pretendo account; the hut-like shape with the singu. lar hole so uniformly found, door-like, in one of the side stones, and the vessels, often of culinary shape and marked with fire, placed within, have always led the natives to regard and designate them as houses. The Rev. W. Taylor, in his Analy. sis of the Mackenzie Manuscripts, has enumerated the following curious series of popular legends as to their origin and use, all purely "myths of observation":
(1) In very ancient times the astrological books predicted that all mankind would be destroyed by A shower of fire: Bo the then existing men took counsel together and constructed solid impenetrable houses of stone, to which they retreated with their families and household utensils. One day, however, a rain of gold fell, which lured them
forth, and whilst they were gathering up the gold the predicted fire-shower descended and destroyed all except a few who had remained at home, by whom the human race was perpetuated.
(2) In remote ages there was a race of pygmies who, although so diminutive, possessed the strength of elephants, and could with ease lift large rocks and split them asunder: this dwarf-people con. structed the stone huts and dwelt in them till destroyed by the flood that closed the cycle.
(3) The stone houses were built by the P&n. davas whilst wandering from place to place to escape the persecution of Duryodhana.
(4) After the flood the world was covered with forests abounding with fe: ocious beasts, and these stone structures were built by hunters as places of safety for their wives and children whilst they were absent on the chase: hence they are often called (Vedar-kudi) 'hunters' huts;' others say they were raised by Rakshasas for the same purpose.
(5) In the reign of Rama there were tribes of men having tails like monkeys, and very ferocious and strong; they could cleave rocks and carry huge stones. They built these stone caves for their own use, and were destroyed by the Yuga deluge.
(6) In long-past ages the lives of men were far more prolonged than now, reaching even to many centuries, and even then they did not die, but when feeble through age they lay in the house like huge ripe fruits, breathing but unable to move and helpless, to the great inconvenience of the younger generation. At last, to get these pumpkin-like encumbrances out of the way, and to prevent the pollution of their possibly dying in the house, the younger people constructed stone sepulchres underground, in which the ripe-fruitlike ancients were placed with food and pots, and tended daily whilst they lived. When at length they died, the door of the sepulchre was closed, and earth heaped over all. Thus the men of old time escaped the inconvenience of the fruit-like stage of their forefathers.
(7) Some regard these stone houses as deposi. tories of treasure, and affirm that vast sums were buried in them, and men often killed upon them, whose ghosts are bound by spells to guard and conceal the treasure. (See Ind. Ant. for last January, vol. V., p. 22.)
M. J. W. Note.-In some parts of the Bombay Presidency, especially in Taluka Panwel of the ThAnd collectorate, the shwara, or stool on which the winnower stands to shake his basket of grain, is constructed of three or four rough vertical slabs surmounted by one horizontal. When the circular enclosure of the threshing-floor is also of che same materials, the resemblance to the megalithio monuments of prehistoric ages is very striking.-ED.

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ASOKA INSCRIPTION
ET
PUR
es
BA

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SEPTEMBER, 1876.]
ASOKA INSCRIPTIONS.
PROFESSOR KERN'S VERSIONS OF SOME OF THE ASOKA INSCRIPTIONS.*
I.
and wishes them welfare and happiness. Ye know, Sirs, how great is our reverence and affection for the triad which is called Buddha (the Master), Faith, and Assembly. All that our Lord Buddha has spoken, my Lords, is well spoken: wherefore, Sirs, it must indeed. be regarded as having indisputable authority; so the true Faith shall last long. Thus, my Lords, I honour (?) in the first place these religious works:-Summary of the Discipline, The Supernatural Powers (?) of the Master (or, of the Masters), The Terrors of the Future, The Song of the Hermit, The Sútra on Asceticism. The Question of Upatishya, and The Admonition to Rahula concerning Falsehood, uttered by our Lord Buddha. These religious works, Sirs, I will that the monks and nuns, for the advancement of their good name, shall uninteruptedly study and remember, as also the laics of the male and female sex. For this end, my Lords, I cause this to be written, and have made my wish evident."§
The Bâbhra inscription is the only one in which Buddha's name is mentioned. The reason of that name not occurring on any of the other inscriptions is easily seen: they were intended for the whole empire, for all without distinction of creed, and it would have been unbecoming if the prince, in his admonitions, had appealed to a Master who was not known as such to the majority of his subjects. Besides which, A sok a speaks as the administrator of the realm, and not as a religious preacher. In one other place only-I mean the signature of the Girnar inscription-the following words have reference to Buddha. Of this signature there
remains
Letter to the Assembly of Magadha, found near Babhra.t
DR. R. KERN gives the following revision of the transcript of the Letter to the Assembly of Magadha' found near B â bhrat:1 Piyadase (Piyadasi) laja Magadham (Magadhe) samgham abhivâdeta nam &ha apâbâdhatamcha phâsuvihalataicha. Viditeva, bhamte! âvatake hama Budhasi dhammasi samghasiti gâlavecha pasádecha. E-kechi, bhamte! bhagavata Budhena bhâsite save se subhâsitevâ, echa kho, bhamte pamiyaya disiyâ; hevam sadhamme chilasatitike hosatiti alahâmi hakam tâvatavâ imâni, bhamte! dhammapa[li]yâyâni: Vinayasamâkase, Aliyavasâni, Anâgatabhayâni, Munigấtha, Moneyasute, Upatisapasina, eva Lôghulo våde musâvâdam adhigichya bhagavatâ Budhena bhâsite. Etâni, bhamte! dhammapaliyâyâni ichhâmi 'kitibâhuke bhikhâpâye(P)cha bhikhuniyechâ abhikhinam sunayacha upadhalayeyûchâ; hevam hev upâsakâchâ upåsikâchâ. Etena bhamte! imam likhâpayami, abhimati me châ
utâti.
This he then renders into Sanskrit thus:
Priyadarso (: si) raja Magadham (Magadhaḥ) sangham abhivâdya tam âhâpâbâdhatâñcha sukhavihâratâñcha. Viditam eva, bhavantaḥ! yâvad asmakam Buddhe, dharme sangha iti gauravancha prasadaścha. Yat-kiñichit, bhavantaḥ! bhagavatâ Buddhena bhâshitam, sarvan tat subhâshitam eva, yachcha khalu, bhavantaḥ! prâmânyena driśyeta; evam saddharmas chirsthitiko bhavishyatity arhayâmy aham tâvataivaibhir bhavato dharmaparyayaiḥ: vinayasamâkarsha, âryavasa (P), anâgatabhayâni, munigâthâ, mauneyasutram, Upatishyapraśnê, yascha R&hulivavido mrishâvâdam adhikritya bhagavatâ Buddhena bhâshital. Etân, bhavantaḥ! Dharmaparyâyân ichchhami kirtibâhulâya bhikshavaścha bhikshunyaschabhikshnam sripuyuśchopadhârayeyuścha; evam evopasakâschopâsikâscha. Etena, bhavantaḥ! idam lekhayâmy abhimatiścha madiyokteti ? This he then renders thus:
"King Priyadarsin (that is, the Humane) of Magadha greets the Assembly (of Clerics)
257
In vol. III. pp. 77-81, Dr. J. Muir bas given an analysis of the first part of Dr. Kern's essay Over de Jaartelling der Zuidelijke Buddhisten en de Gedenstukken van Açoka den Buddhist; the translation now given of the versions of the inscription has been kindly supplied by the Rev. Adam Milroy, of Moneydie, Perthshire, to which a few additions have been made by Prof. Childers, who intended, had his health permitted, to have translated the whole Essay. The collotype plates attached are from my estampages made in 1875.-ED.
va sveto hasti savalokasukhaharo nama. What has to be supplied at the beginning I leave to the ingenuity of others to determine, but what is left means "the white elephant whose name is Bringer of happiness to the whole world." That by this term Śâ k y a is implied
t Jour. As. Soc. Beng. vol. IX. p. 618.
Or "greets the Assembly of Magadha." Over de Jaartelling, &c. p. 37.
Jour. As. Soc. Beng. vol. VII. p. 241: compare Wester. gaard's copy in the Jour. R. As. Soc. vol. XII. opposite p. 153. Prinsep has wrongly assigned the signature to No. 13 of the Girnar inscription: it is true that it stands right underneath it, but that is because No. 13 is in the middle. One has but to look at Westergaard's facsimile to see how the matter stands. Wilson's transcript is inaccurate.

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gat
there can be no doubt, since the legend says Buddhaghosh a commends the sacred writthat the Bodhisattva, the future Buddha, ings for their prolixity, so Asoka informs us left heaven to bring happiness to men, and that he has intentionally repeated some things entered his mother's womb as a white elephant. on account of their sweetness, in order to imThus we read in the Lalitavistára, 63:
press them favourably upon the people, and - Pushyanakshatrayoge Bodhisattvas Tushita- cause them to meet with the greater accept
varabhavanâch chyutvå smritah samprajanan auce. pând uragajarúpo bhûtva, jananya dakshina- 1 In making these remarks on a certain littleyâṁ kakshåv avâkrâmata."
ness in his style we have no intention of being With regard to sarvalokasukhdhari, we may unjust to the memory of a good prince. The compare the gátla at Lalitavistára 111, in which following pages will afford proofs that we do allusion is made to the happiness which the birth justice to the king's noble aspirations, to his of Buddha was to bring into the world :- toleration, to his merits as a ruler. apâyåścha yatha śântâh sukhi sarvam yatha ja- All the discovered inscriptions of the king of
Magadh a fully merit, on more than one acdhruvam Sukhåvaho jatah sukhe sthapayitá ja- count, the attention of every Indian scholar, gat |
though the text of most of them is in such a Even if the signature is not to be attributed condition that I have hitherto not ventured to to the scribe, the custom evidently even then undertake a reproduction of all. I shall thereprevalent, and still in use at the present day, of fore confine myself to such as are in great mea. naming at the end of the inscription the di- sure, or in essentials, intelligible. I will begin vinity worshipped by the writer or scribe, can with two inscriptions in which the king speaks offer no serious difficulty. In the short inscrip- of his conversion, namely, Nos. IV. and VIII. tion No. XIV., which is neither more nor less of Girnar. than a postscript addressed to the reader, wo find Of No. IV. in the Girnar series there are three apologues which recur word for word in the post- versions :-one in the dialect of the country in script of modern manuscripts and even printed
which Girnar Jay, which dialect we may perbooks. When we read at the end of the Bombay haps venture to call Gujarati, or more geedition of the Mahabharata "asmin parvani nerally Marathi; the second in Magadh i slokavaishamyari lipikaraprama d adina at Dhaulî; the third in Aryan writing at bodhyam," we can almost fancy we have before Kapurdigiri, in the language of Northus A soka's warning against the negligence of Western India, or Gând hâra. The lanhis scribes, against lipikarapamado, as his own guage of the last-mentioned version is nearest words express it :--so tenacious is Indian tradi- to Sanskrit, inasmuch as it has retained tion! Later on we shall return to the postscript various conjunct consonants, such as pr, tr, &c., of the Girnar inscription. The ascription of as well as the three sorts of sibilants. Not much homage to the White Elephant-that is, further from the Sanskrit is the Girnâ r dialect, to the Buddha-corresponds to the Sri-Rámár- in which the groups st and 8t occur regularly. panam astu, and similar expressions, of the The Magadh i presents all the characteristics Indian MSS. of the present day.
of a fully developed Prâksit. This inscription Though the king's edicts, or rather written i was the last dealt with by Burnouf, and the addresses to his subjects, contain nothing wbich most carefully analysed by him (Lotus de la Bome could give offence to the adherents of other forms Loi, pp. 730 ff.). He has taken the text of of belief, they are nevertheless more or less Girnar as his basis, and rightly so, because it Buddhistic in their style. They are composed has suffered least, and has been most carefully in a preaching tone, full of repetitions. Just as written and revised. It runs as follows: 1 Atikatan antaran bahani vasasatáni vachito éva pânárambho vihinsacha bhatanam fiâtisu * asarpatipati bamhanasamananam asampatîpati; ta aja Devanampiyasa Piyadasino raño
The two first were published by Prinsep in the Jour. As. Soc. Beny. vol. VII. p. 236; a facsímile of the Dhaull series faces p. 184. A revised copy of the Girndr Series by Wes
tergaard and Gen. Jacob will be found in the Jout. R. As. Soc. vol. XII. opposite p. 153, also a facsimile by Masson of the text of Kapurdigirl.

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• dhammacharanena bhêrighoso aho dhammaghoso, vimânadasanâcha hastidasanacha • agikhandbânicha afiânicha divyâni rupâni dasayiptat janam. Yârise bahůhi vâsasatehi ona bhatapuvê târise aja vadhitê Dêvånampiyasa Piyadarsino råño dhammânusastiyâ anaran • bho pânânam avihimså hhatanam Tâtinar sampaţipati båmhanasamananam sampaţipati mâtari pitari
susùså thaira susdså sa aliecha bahuvidhe dhammacharanê vadhatê vadbayisatichova Devânampiyo * Piyadasi råjà dhammacharanam idam putâcha potâcha papotacha Devânampiyasa Piyadasino ráo vadhayisamti idam dhammacharanam ava savatakapâ dhammamhi silamhi tistato dhammam
anusâsisanti 10 esa hi sestet kammê ya dharmânusâ sanam dhammacharaņēpi na bhavati asilasa ta imamhi
atharnhi 11 [va] dhicha ahînicha sådhu etâya athấya ida lekh âpitam imasa atha(sa) vadhi yujamtu bini cha 1 lochetavyå dvadasavåsábhisitena Devånampiyena Piyadasina raña idam lekhâpitam.**
of this tablet Burnoufft has given the following de la loi ; car c'est la meilleure des actions que version :
d'enjoindre l'observation de la loi. Cette observa. “Dans le temps passé, pendant de nombreusestion même de la loi n'existe pas pour celui qui n'a centaines d'années, on vit prospérer uniquement pas de morale. Il est bon que cet objet prospère le meurtre des êtres vivants et la méchanceté a et ne dépérisse pas; c'est pour cela qu'on a fait l'égard des créatures, le manque de respect écrire cet édit. Si cet objet s'accroît, on n'en pour les parents, le manque de respect pour devra jamais voir le dépérissement. Piyadasi, le les B&mhanas et les Samanas (les Brahmanes et roi chéri des Dêvas, a fait écrire cet édit, la les Cramanas). Aussi, en ce jour, parce que Piya- douzième année depuis son sacro." dasi, le roi chéri des Dévas, pratique la loi, le son "Let us," he says," in the first place examine the du tambour [a retenti]; oui, la voix de la loi state of the Girnar text as it has come down to us. [s'est fait entendre), après que des promenades de Thus much we can see, that, while there are no chars de parade, des promenades d'éléphants, des gross errors, there is much carelessness and ir. feux d'artifice, ainsi que d'autres représentations regularity in the spelling. The system of sounds divines ont été montrées aux regards du peuple. of a dialect cannot be too carefully considered, if Ce que depuis bien des centaines d'années on firm ground is to be obtained for the settlement, n'avait pas vu auparavant, on l'a vu prospérer and thereby for the interpretation of the text. The aujourd'hui, par suite de l'ordre que donne Piya. pronunciation vása, Sanskřit varsa, is as good as dasi. lo roi chéri des Dévas, de pratiquer la loi. vasga (spelt vasa), since it is in Prakrit a matter La cessation du meurtre des êtres vivants et des
of indifference whether a syllable is long by actes de méchanceté à l'égard des créatures, le
position or by the natural length of the vowel. respect pour les parents, l'obéissance aux père et Consequently the developed Prakrit does not admit mère, l'obéissance aux anciens (Thera), voilà lesa vowel long by nature in a syllable which is long vertus, ainsi que d'autres pratiques de la loi de
by position. The spelling bdihana in line 2 diverses espèces, qui se sont accrues. Et Piyadasi, transgresses this rule, while bamhana in line 6 is le roi chéri des Dôvas, fera croître encore cette ob- correct. The same inconsistency is seen else. servation de la loi ; et les fils, et les petits-fils, et where-now a, then 1. In tho second line pats les arrière-petits-fils de Piyadasi, le roi chéri des (= pati), with the dental t, occurs twice; in line 6 Dêras, feront croître cette observation de la loi it is twice written with the lingual. These forms jusqu'au kalpa de la destruction. Fermes dans la are both quite correct, but they should not have loi, dans le morale, ils ordonneront l'observation been interchanged in the same document. From
• The mark before bhe is half effaced, though the reading is settled by the two other texts.
Burnouf nsnally renders this group by tp. The pro. nunciation is uncertain ; perhaps the symbol is nothing more than & mode of expressing tt in cases in which it answers to a Sanskrit tu. It is worthy of notice that the Sanskrit chitta is usually spelt chipta in Javanese, where the pt is merely used to represent the Sanskrit sound of the double t since Javanese has att of its own, though pronounced like a single t.
I This is clearly the reading, and not sette as Burnouf reads : not only can sešte be clearly distinguished, but the form is required by the dialect.
How Burnouf can maintain that the facsimile admita of a reading tighati is to me a riddle. The reading is clearly bhavati, besides wl.ch tithati is contrary to the dialect, which requires tistati, as may be seen abundantly in Series IX.
|| Burnouf reads tha, but there is nothing like it; the matilated letter looks like a hu, but the stroke of the has somehow or other strayed away on this side to the vadhi which stands below, and which with this accessory stroke becomes tadhi.
Burnouf reads wu: the letter is uncertain, I can mak. nothing of it but cha.
* The new readings here supplied by the estampas taken by me in 1875 are : In line 1, vadhito for vadhiti, and natisu for fatisu.
3, blerighoso, the bh was only partially shown
in Westergaard and Jacob's copy. . 4, yarise for yârisa, and rúsa for vasa. > 10, esa hi for sahi; and ta imahi for (?)
imamhi doubtfully read -ra imamhi. , 11, idsid for idr, and hini cha for kinimui. + Lotus de la Bonne Loi, p. 131.

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the Sanskrit prati there is produced on the one equal to the Sansk. priyah as to priyam; but in hand, by the dropping of the r, pati; on the other, the western dialect the masculine has always o. first, the form priti (pērti): anr, as well as an 8, There is no explanation whatever to be given of serving to effect the transition to an immediately dva instead of ydva. Briefly, however hazardous following t in the class of dentals. In the oldest it may appear, we will not refrain from expressing Indian of all, this sometimes takes place, in the the conjecture that the text had been written Sanskrit still more frequently, while in the Prikrits originally in the language of the king himself, the it is the rule. Thus the Sanskrit krita becomes Magadhf; that the other redactions are translations pretty generally in the Prakrits kata; perti, pati, thereof, more or less successful; and that Magadhi and thence later padi, pali, and pari. We find the forms have crept into the versions. We cannot, same inconsistency in vadh along with vadh. The
however, regard the word thaira, Sansk. sthavira, distinction between the dental and lingual has as a Magadhism, for at becomes th at the begin. not yet died out, but the author or transcriber con
ning of a word in the Girnari as well. This much tinually confuses them; thus dasand should have is certain, that the Magadhi text of Dhauli, which, the dental; rúpáni, on the contrary, the lingual 1. alas ! has suffered most, and has been the most A carelessness of frequent occurrence in the hastily transcribed--is throughout the most conmajority of Indian MSS., even the most recent, is
sistent with itself in spelling and word-formation, the use of the t after 8, instead of the aspirated th,
is the best written, and excels the two other reas in tistanto, seste. This is not the only point dactions in the correct use of the connecting which shows clearly that the habits of the Indian particles. transcribers all existed at that time ;-the custom "It is also of importance to inquire in how far of indicating every nasal sound with which a any irregularities may admit of being explained syllable closes by a spurious anusvåra, simply to from the condition of an original text, because all save trouble, is another example. In general, those three redactions agree in the reading of a those documents of 258-257 B.C. present exactly very suspicious word, viz. hini (and ahent), in line the same kind of errors that we are accustomed to 11. Sans. hdni means clearly enough' diminution, find in Indian MSS. The s before, though as a and ahani non-diminution. Now if it even sign the same as the dental 8, cannot, for a simple should be supposed that the form of the participle physiological reason, possibly have been the dental. Mina had exercised some influence on that of the Before a lingual, and above all an Indian lingual, monster hini, yet in no single Prakrit, including no man can bring out anything but a lingual. The the Påli, has such a hini been found, but, on the reason why the sh was not used to indicate the contrary, hani. The fact that the three redactions required lingual must have been, that while the agree tends in this particular case not to establish, sh is indeed a lingual, it possesses, besides that, a but to weaken the reading. Because the existcharacteristic of its own, so that it comes near to ence of such a monstrosity as Mini might be in the lingual sound of a liquid 8.
some slight degree conceivable as a sporadic in"Two forms occur which I see no chance of ex. stance in a single dialect, but that such a thing plaining from the dialect of Girnår, viz. dva and
should appear in three widely diverging dialects the nouters in e, as charane, kanume, &c. That dva
or languages would be altogether too singular. savatakapd corresponds to a Sansksit ydvat sari- If, however, all the redactions are from one source, vartalalpat has been correctly perceived by Bar
then it might be possible that there was at first nouf, and admits of no doubt; but dva for Sans
an error in that source. 11 It is fortunate that the ksit ydvat is regular Magadhi, not Girnari. Let it meaning is not obscured in the redactions by the serve for proof of this assertion that the Magadhi
manner of writing. dise, Sanskrit yddyfkam, is in our document, fine
I shall now give the text of Girnar with the 4, yarisa. The termination also of the neuter in
slight modifications which appear to me justie, in seste, kamme, is Magadhi ; so also is tàries as respects the termination'; in like manner bahr
fied by comparison with the Kapurdigiri vidhe dharmacharane in line 7. It would be pre
version :sumptuous to assert positively that an e=Sansk. Atikatan antara bahoni vasasatâni vadhito am and neuter a, was absolutely unknown to the êva pânirambho, vihińskcha bhutanam, matisu Girnari; but we have doubts on the point, and asampatipati, bamhanasamanânam asampatipati; that because in Magadhi the a stems in general, ta aja Dêvánatpiyasa Piyadasino rasio dhamwhether masculine or neuter, have e in the no- macharanêna bhêrighoso aho dharmaghoso, vi. minative, and so forth. Thus Mag. piye is as much månadasanacha hastidaganacha agikhandhånicha
1 The difference between 4, 6, and is so slight in writing, that it may after all be a question whether hini really stands in all places where the trauscripts have it.

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ASOKI INSCRIPTIOX-EDICTS IV & V.
Indian fintiquary.
IC
.
NOT:
ya
0.
Het
OF
-
1
VA
J. Burgess fecit.
. X
1
Aan
Collotype by W. Griggs.

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261
añânicha divyâni rapâni dasayipt& janam. Yari. sam bahthi Vasasatêhi na bhutapavam, tArisam aja vadhito Dévånampiyasa Piyadasino råño dhamminusastiya anarambho pánanamh, avihimsa bhatânam nåtinam sampaţipati, bamhanasamanánar sampatipati, mâtaripitari 'gustså, thairs suguse; êga añacha bahuvidhar dharmacharanam vadhitam, vadhayisaticheva Devånampiyo Piyadasi raja dhammacharanam idam, putâcha pot&cha papotácha Devinampiyasa Piyadasino riño vedhayisanti idam dhammacharanam; (y)&va savatakap dhammambi silámhi tistarto dhammam anusisisanti; 10 sahi sestar kammar ya dhammanusisanam, dhammacharanampi na bhavati asilasa. Se imamhi athamhi 11 vadhicha ahånicha sådhu; etaya athấya idam lekh&pitatir; imala atha(sa) vadhim) yuń) jamta, hånicha - (nd-)
lochitavyå. DvAdasavasábhisitena Devånampi. yena Piyadasina riña idam lekh&pitam.
The Girnår inscription may thus be pat back into Sanskrit, with the exception of all that is positively at variance with the rules of Sanskrit syntax :
Antikrânte 'ntare, bahůni varshabatâni, vardhita eva pránálambho vihimsacha bhatånân, jnâtishy asampratipattir, brahmanaśramandnam asampratipattiḥ. Tad adya Devânâmpriyasya Priyadarsino rajno dharmacharaṇena bherighosho 'bhavad dhar- maghosho, vimånadarśane cha hastidarsanechagni. skandheshuchånyeshucha divyeshu râpeshu darsitavatsu janam. Yâdpisam bahubhir varshabatair na bhataparvam, tadpisam adya vardhito Deva. nâmpriyasya Priyadarsino råjno dharmanusisty&nalambhah prânânâm, avihimsa bhůtânâm, jnâtishu sampratipattir, brahmanasramaneshu sampratipattir, matapitros suśrtsha, stavire suśrusha. Etad anyachcha bahuvidhan dharmacharanam vardhitam, vardhayishyati chaiva Devånâmpriyah Priya darsi raja dharmacharanam idam, putrkscha pantrischa prapautrascha Devânâmpriyasya Priyadarsino rajno vardhayishyantidar dharmacharanam, yâvat sarvartakalpad dharme sile tishthanto dharmam anusasishyanti ;SS etaddhi Sreshtharn karma yad dharmånussanam dharmacharanam api na bhavaty asfilasya. Tad asminn arthe vriddhischhanischa sådhuh; etasmay arthâyedam lekhitam;|||| asyêr thasya vriddhim yužijanta, hênischa nalochayitaryATT Dvadabavarsh&bhishiktena Dev&- nâmpriyena Priyadarsins rájnedar lekhitam.
In the following translation I have endeavoured to preserve the naïf style of the original,
I have also allowed myself—the object being taken into consideration-to translate more literally than is consistent with strict propriety. I am well aware that, as a general rule, a literal translation is the very opposite of a correct one. Literal translations are a sort of tour de force, which on occasion may have their use, provided they are not given forth as real translations. A man who translates literally does not understand the language from which he is translating, and, generally speaking, he does not understand the language into which he is translating.
Translation of No. IV. "In past times, during many centuries, attack. ing animal life and inflicting suffering on the creatures, want of respect for Brahmans and monks, have only grown greater. But now, when king Devå nå mpriya Priyadarsin practises righteousness, his kettle-drum has become a summons to righteousness, while apparitions of chariots of the gods, and appari. tions of celestial elephants, and fiery balls, and other signs in the heavens, showed themselves to the people. In such a manner as has not been the case in many centuries previously, now, through the exhortation of king Devânâmpriya Priyadarsin to cultivate righteousness, has the sparing of animal life, the gentle treatment of creatures, respect for relatives, respect for Brahmans and monks, obedience to father and mother, obedience to an elder, I grown greater. This and many other kinds of virtuous practices have grown greater, and king Devånâmpriya Priyadarsin shall cause this practice of virtue to increase still more, and the sons, grandsons, and great-grandsons of king Devenâmpriya Priyadaráin shall also cause this culture of virtue to increase ; standing steadfast in righteousness and morality until the destruction of the world,|| they shall exhort to righteousness; T to exhort to righteousness is surely a very excellent work, while som him who is immoral no practice of righteousness is to be expected. Increase, therefore, in those things, and no diminution, is good; for this end has this been written ;** may they attend heartily elder.” In No. VIII. one text has the same word, while ang tao Abso" i wanting in Girnår, but is) found duly expressed in Dhault. | Dhauli-" As long as the world (seculum) lasta."
Dhault-"they shall rule." ** Girnar" has this been caused to be written."
$$ Dhault-havishyantah fasishyanti. Ti Dh.,-likhitam. TT Dh.,-håniñcha mahulochan.
• Dh., -duddaja arshany vabhishiktasya Devandmpriyasya Priyadarsino rijna etal likhitam.
+ The meaning is" and not to war, as is usually the case." 1 It is not quite clear what is to be understood by "an

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to the increase hereof, and not aim at the diminution of it! king Devânâmpriya Priyadarsin has caused this to be written twelve years after his inauguration."
In comparing this translation with that of Burnouf, it will be seen that they differ in a marked degree only in two places. Burnouf, as well as Lassen and Prinsep before him, had perceived that the clause beginning at vimánadasandcha and ending at janam exhibits an altogether irregular combination of words, and they translate as if there stood in the Sanskrit 'vimánadarbane &o.... daréiteshu. In this they are right, I think, but the meanings which they have assigned to most of the terms are unknown in the language. Vimana is a so-called "chariot of the gods;" what aerial phenomenon is to be understood by it matters little for our present purpose. Between a certain aerial phenomenon or chariot of the gods, and "char de parade," as Burnouf translates it, there is hardly any connection to be seen. The rendering of agniskandha (agnipinda) by "feux d'artifices" is sheer arbitrariness. The expression divyáni rúpáni might in itself be sufficient to convince us that celestial phenomena are meant, for the term is, in Latin phrase, "solemnis." Darbayati is not only "shows," but also "shows itself." The only other expression which remains to be explained is hastidarsanam. I have never met with hastin itself in the sense of an aerial phenomenon, but it is a synonym of Airavata, which is used especially to denote Indra's elephant, and airdvata is an aerial phenomenon which is frequently mentioned. There is therefore but little doubt that hastidaréanam is another expression for airdvatadarsanam. This is confirmed by hathini being neuter in Dhauli: for airdvata, in the sense of an aërial phenomenon, is sometimes masculine, sometimes neuter; therefore also hastin when it is used in the signification here assigned to it. What Asoka says is almost as follows: "The joyful circumstance which consisted in the fact that the sound of the war-drum would henceforth be a symbol of peace was announced, and as it were received with acclaim by the heavenly powers. Every man who is in any degree. acquainted with Sanskrit literature knows how frequently the above-named phenomena are mentioned, and no one who knows aught of human nature will be surprised that the king, on beholding celestial phenomena which, though indeed not of daily occurrence, yet were far from being very uncommon, connected them with an event which, in his eyes, was so important.t
Kern, u.s. pp. 43-54.
[SEPTEMBER, 1876.
The words wadhim yumjamtu and hdnim malochayieu are clear when it is considered that as vriddhi and aháni are synonyms the predicates also must be in the same position. Consequently, yunakti is to be taken in that sense in which it expresses almost the same thing as alochayati; that is, in the meaning of anuchintayati, for which see Petersb. Dict. For the sake of distinctness I have written vaḍhim yumjumtu, without, on that account, overlooking the fact that vadhiy yu-, with Anunâsika rejected or not expressed, agrees with say(y)ama, &c. The cases, however, are not altogether parallel, for the phonetic alterations in a word apply in Prakrits only exceptionally in the period.-A syllable has fallen out on the stone before lochetavyd, which can have been nothing but na or nd, because there does not appear to be room enough for no d-, which would signify the same thing.
In the inscription now discussed there is nothing which could give offence to any class of the people. It is true, indeed, that the term dharma might be understood by some as an allusion to the Dharma, the Religion of the Buddhists, but none of that generation could fail to see, even for a moment, both on account of the connexion and the combination dharamcharanam, that the word here signified "righteousness," "virtue." Apart from the style, there is so little exclusively Buddhistic in this document, that we might equally well conclude from it that the king, satiated with war, had become the president of a peace society, and of an association for the protection of the lower animals, as that he had embraced the doctrine of 8&kyamuni. More plainly, but at the same time most modestly, Aśoka mentions his conversion in No. VIII. of Girnår.
The VIIIth edict reads thus :
1 Atikâtam amtaram râjâno vihârayâtâm ñíayasu etamagavya añânicha etârisâni abhiramakâni ahumsu; so Devânampiyo Piyadasi råjå dasavasâbhisito samto ayâya sambodhim tena så dhamayâtâ eta yam hoti bâmharâsamananam dasanecha dânecha, thairânamcha dasâpecha hiranapatividhâmecha janapadasacha janasa dasanam dhammânusasṭicha dhamaparipuchbachatadopaya esa bhaya rati bhavati. Devânampiyasa Piyadasino râño bhage amñe.
This was rendered by Burnouft as follows:"Dans le temps passé, les rois connurent la promenade du plaisir; alors la chasse et d'autres divertissements de ce genre avaient lieu. [Mais] Piyadasi, le roi chéri des Dêvas, parvenu à la dixième année depuis son sacre, obtient la science parfaite que donne la Buddha. C'est pourquoi la prome
Lotus de la Bonne Loi, pp. 757ff.; and conf. Lassen, Ind. Alt. vol. II. p. 288, and note 2.

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nade de la loi est cette qu'il faut faire : ce sont la visite et l'aumône faites aux Brahmanes et aux Samanas, distribution de l'or [en leur faveur], l'inspection du peuple et du pays, l'injonction l'exécuter la loi, les interrogatoires sur la loi; ce sont là les moyens qui causent un extrême plaisir à Piyadasi, le roi chéri des Dêvas, dans cette période de temps, différente [de celle que l'a precédée]."
Professor Kern thus revises and translates it :1Atikâtam amtaram råjåno viharayâtam ñayâsu etamagavyam añânicha etârisâni abhiramakâni ahumsu; so Devânampiyo Piyadasi raja dasavasåbhisito samto ayâya sambodhim; 3 tena sa dhammayâtâ eta, yam hoti: bamhanasamananam dasanamcha dânamcha, thairânamn dasanamcha hiranapatividhanamcha janapadasacha janasa dasanam, dhammânusasṭicha dhammaparipuchhâcha. Tadopayá esa bhuya rati bhavati Devanampiyasa Piyadasino raño bhage amié.
In Sanskrit
Atikrânte 'ntare râjâno vihârayâtrân nirayâsishuh; etamṛiga yam anyânichaitâdrisâny abhirâmâny abhuvan. Tad Devânâmpriyah Priyadarsi råjå dasavarshâbhishiktas sann iyâya sambhodim ; tena så dharmayâtraita, yad bhavati: brâhmanasramapânâm darśanañcha dânañcha sthavirânâm darsanaficha Liranyapratividhânañicha, jânapadasyacha janasya darsanam, dharmânusâstiścha dharmaparipṛichchhâcha. Tadauparishțâd esha bhuyo ratir bhavati Devânâmpriyasya Priyadarsino rajno 'parabhâge.
Translation of No. VIII.
"In past times the kings went out on journeys of pleasure;§ stag-hunting|| and other such like recreations were in vogue. But king Devânâmpriya Priyadarsin, ten years after his inauguration, came to the true insight. Therefore he began a walk of righteousness, which consists in this, that he sees at his house, and bestows gifts upon Brâhmans and monks, he sees at his house, and presents elders with gold, he receives subjects of town and country, exhorts to righteousness and seeks righteousness. Since then this is the greatest pleasure of king Devanâmpriya Priyadarsin in the period after his conversion.
"In this little piece," adds Professor Kern, "there is only one expression which presents any difficulty in interpreting,-tadopayd in Girnår, and taddpeydle in Dhault, though the meaning may readily be conjectured. There must be something which
§ Dhault has-"The kings went out on so-called journeys of pleasure."
The impression in Dhault is more general, for mriga signifies not merely "stag, gazelle," but wild beast in general.
263
=
is generally expressed in Sanskrit by tadaprabhṛiti; tadárabhya and such like upaddya, which the Buddhistic style, both Sanskrit and Pâli, so often employs, is not to be thought of. Tadupdddya, or also tadopadaya tadaprabhṛiti, signifying thenceforth,' since that; and if tadopayá was found only in Girnår it might perhaps be attributed to an error, but Kapurdigiri also has tadopayam, which deviates from tadopayá sufficiently to convince us that the readings support each other, and are therefore genuine. To what Sanskrit form, then, can the Prakrit correspond? In my opinion, to an ablative, auparyát, on the one hand, and to an adverbial accusative, auparyam, on the other. Auparya is derived regularly from upari, after, later.' Now since auparya becomes opaya in Prâkrit, just as karya becomes kayya, &c., tadopayá corresponds to a Sanskrit tadauparyât since that;'-or, if a form known otherwise be preferred, tadauparishtát. In the Dhauli text there is an entirely different word, a synonym of the foregoing,-peydle, which, after the example of the Lalitavistára, I have rendered in Sanskrit by preydlam. It will be in vain sought for in the dictionaries, though its existence had not escaped the notice of Burnouf in his widely extended investigations. He seems, however, not to have found it otherwise than in the Prakrit form preydla. After having remarked, in Lotus de la Bonne Loi, p. 388, that he had met with this peyala in a number of the writings of the northern Buddhists, he proceeds to say:
"Dans le textes pålis, la formule abbréviative comme ci-dessus est exprimée par le monosyllable pé qui est le commencement de péyyálam; car c'est ainsi qu'est orthographié ce mot en pâli. J'en trouve un example dans l' Atánáțiya sutta, qui est ainsi conçu: soyeva purimapéyyáléna vit thárétabhó, "il doit être développé avec le précédent peyyala." Je n'ai jusqu'à présent trouvé d'autre manière, d'expliquer ce mot que de supposer qu'il dérive de pé, abbréviation de púrvé, "précédemment," réuni à alam, "assez," de façon à exprimer cette idée, "la chose a été dite précédemment d'une manière suffisante." Je ne donne cependant encore cette explication que comme une conjecture.'
"We can pay no better tribute to the memory of the greatest Indologue of France, who shortly after writing the above words was snatched away from science, than to take up the inquiry at the point where he dropped it. Let it be observed, in the first place, that the brief clause quoted
Dhaul!"There existed for them stag-hunting, &o."
The play on the words viharayata and dhammayåtå is lost in the translation.
+ Dighanikaya, f. 177a.

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above is not quite clear, and may mean 'with what precedes and what follows,' equally well as with repetition of the preceding.' In no case can it mean what Burnouf imagines. Fortunately the expression occurs often enough in the Lalitavistára to enable us to determine its signification. In Lalitav. 320, 18, we see that the words peydlam yávat are equivalent to the expression parvavadyávat, which occurs four lines previously, that is, as before on to.' Hence it follows not that peydlam signifies properly the same as purvavat; for if it be once supposed that the word signified 'repetition,' it would then be a matter of indifference whether we said 'repetition (da capo) on to,' or as before on to,' without implying thereby that the ideas 'as before' and 'repetition' were in themselves allied. To confirm this further, I refer to p. 445, where peyalam has a synonym, or substitute, vistarena yávat, i.e. copious (to complete) on to. To determine the sense completely, we must avail ourselves of the word preydla, which also occurs more than once.in the Lalitavistára, and which plainly is nothing else than the Sanskrit or Sanskriticized form of peydla. The circumstance that wherever the Prakrit peydla stood as a technical, almost algebraic term, the compilers of the said book have neglected to translate it into Sanskrit, is an additional proof for the view that Sanskrit is of comparatively late date in the writings of the northern Buddhists. Where preyalam is found fully written, it is not a technical term, but has a meaning which can easily be felt. This preydlam admits of being represented by another Sanskrit word, viz. bhúyas, in the various applications in which the latter can be used. Thus we read, immediately after a song addressed by the good sons of M&ra the Wicked, to their father, Lalitavist. 397, 7:
'Preyalam evam te sarve Máraputraḥ-Máram pápiyasam prithakprithag gáthábhir adhyabhá shanta,' i.e. Thus spoke again (Sans. bhayas) all those sons of Mara to Mâr a the Wicked, alternately in songs.'
"The meaning of preyalam comes out less clearly p. 369, 11; because the verse is corrupt, or has been spoiled by the editor.
"When we compare the particulars now adduced with each other, when we remember the opposi
We meet with the same error in the double y in moneyya, and the absurd double s in assa. It is perfectly evident to every one who is willing to see it that the manufacturers of the Pall knew nothing of the pronunciation.
§ This is certainly the reason why so acute a philologist as Papini did not recognize the word as the comparative of puru. For the same reason he failed to see that bhiyas is a comparative of bhari. Properly, prayas is not irregular; it has originated from an old Indo-Germ. pèraias, which must have been another form of praias (compare Lat.
[SEPTEMBER, 1876.
tion so common between parvam and bhúyas, and keep in view that bhúyas signifies 'more, ample,' as much as later, subsequent,' then there can remain no doubt that preydlam, Prakrit peydlam, is bhúyas. The Pâli form peyydlam might, where it appears as a substantive, correspond to a praiyalyam or to bhúyastvam; but that makes no difference in the main idea of the word. The double yy in the Pâli is one of the many instances which show clearly that the regulators of that artificial and literary language have been frequently very unfortunate in rendering Magadhi words, which they misunderstood on account of the old spelling, which did not usually express the doubling of consonants. That we may be convinced of this we shall investigate the etymology of the word. There is, in Sanskrit, a comparative of puru (from peru), viz. prayas, which is used exclusively in the neuter, though the full form masculine frayan, neut. frdyo, is still preserved in Baktrian. This prdyas is (apparently) regular, inasmuch as it has Vriddhi instead of Gana,§ but the form is perfectly regular in other IndoGermanic languages; thus Greek λeîov (mas. Tea), Latin plus, from plois (plais), Norse fleir. The superlative is lost in Sanskrit,-it must have been preshtha; but as there is an entirely different preshtha from priya, it is probable that the form was avoided, and then fell into desuetude. On the contrary, the Baktrian still possesses fraeshta, Greek mλcioros, Norse flestr (for fleestr, fleistr, by the shortening of the vowel on account of the two consonants following). In making acquaintance with the Sanskrit preyálam, Magadhi peydle, we learn at the same time the remarkable circumstance that along with prayas there must also have existed in Sanskrit a form preyas, the use of which was also avoided, as being a homonym of the comparative of priya. The suffix ala joined to preyas, or rather to preya Sans. prdyja, "multitude," has, on the one hand, an extensive or augmentative force, and, on the other hand, an iterative, and therefore a diminutive force. In preydla, to judge by the common signification, ala is rather augmentative, and, as augmentative and comparative ideas coincide, preyála is to be compared with the Dutch double comparatives meerder, eerder; in nature and form, though not in meaning, preydla agrees with the Lat. plusculus. Having
trans with Sans. tiras, Indo-Germ. teras). The form puru is not identical with Gr. roλu, and as little is guru identical with Bapus, or Prakrit garu. Whoever asserts that guru is a corrupt form from garu (instead of from geru) mast also show that kshipra is a corrupt form from ksheplyan, daru from daviyan, &c. One of the many counterfeits of prayas, from peraias, is Lat. gravis, from geravis. It is now high time that the superficial assertion of Bopp, that è and r (re, er) were not old Indo-Germ., should no longer be regarded.

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thus considered these particulars as briefly as it parison of the different accounts, is the change was possible, I return to the inscription. The that took place in the king's mind in the way in Mag. tada poydle, in meaning=tadopayd of Girnar, which he has himself represented it. He acknowSansksit tadd(or tato)bhūyaḥ, is, therefore, 'after ledges his depravities, and although we cannot that, since then.'......
from his silence regarding particular misdeeds “This short inscription," he adds, “is distin- conclude that he was wholly free from them, we guished by a certain simplicity and sentiment of are not so credulous as to believe & single one of tone, which makes it touch a chord in the human them merely on the authority of people whose breast. There is a tenderness in it, so vividly dif- gross ignorance and tendency to distort and exferent from the insensibility of the later monkish aggerate shows itself in everything. Still vaguer literature of Buddhism, of which Th. Pavie some- is the information given by the non-Buddhist, the where observes with so much justice, "Tout Brahman Kalhana Pandit. In the few lines which reste donc glacé dans ce monde bouddhique! he devotes to Asoka the historian tells us very
"This simple tone of the passage is well cal. little, which is exactly a proof that he says no culated to awaken in us the conviction that the more than he thought he was able to answer for, atrocities attributed by the later Buddhists to since the scantiness of his communications is not their benefactor rest upon a misunderstanding the result of contempt for, or a want of appreciaThe stories of both the Northern and Southerntion of the great ruler. The Rdjatarangini, I. Buddhists, to which it is usual to give the species | 101 ff., we readname of traditions, ll differ among themselves to Prapantra) Sakunes tasya bhupateh prapitrivya. such an extent as to be suspicious on that ground jah alone. The ninety-nine fold fratricide committed, athavahad Asokakhyah satyasandlo vasundhardm || as is stated, by Asoka, is related with such cir. | yah adntavrijino rájd prapanno Jinaldeanami cumstantiality that its untruth is palpable. The Sushkakshetran Vitastddrau tastdra stúpamandastory of the Northern Buddhists is different, but, laihll if possible, still more inepl. According to them, | i.e. The son of the great-uncle of this prince Asoka, at the beginning of his reign, caused a place (Sachinara) and great-grandson of Sakuni, the of torture to be built in order to torment poor upright Asoka, ruled over the land, &c.'" creatures, and so forth. Now the king himself With the exception of the mention of the merit states, in the first tablet, that at the beginning of which Asoka acquired by the construction of vahis reign he permitted the death of innocent crea- rious edifices, we find nothing further about him tures, that is, their slaughter for food. Is it not in the next five verses of the Rajstaranyini. in the highest degree probable that the hell for the The tolerant spirit of Asoka, which the narrow torture of poor animals is & misrepresentation, intellect of Mah nama was incapable of compreintentional or otherwise, of the slaughter-house P hending, manifests itself in a conspicuous manner The contrast between the hell built by the prince in No. XII. of Girnår, which has no parallel either before his conversion, and the monasteries built by in the Dhauli or Kapurdigiri series. him after that event, was too striking for so splen- The XIIth edict is in nine long lines, and reads did an opportunity for a display of bigotry to be thus :allowed to pass. In the midst of the conflicting varia- Devânatpiyo Piyadasi raja savapasamdânicha tions which have sprung up under the clumsy hands pavajitânicha gharastânicba pājayati, danenacha of monks without humour or imagination, with- vividhåyacha påjåya pajayati ne, na tu tatha out feeling or love of truth, we can yet distinguish
dânạn và paje va Devẫnanpiyo manĨate yathế a uniform theme which may thus be expressed : kitisäravadhi asa savapasamdanam säravadhi tu
In his youth Asoka gave himself up to depraved bahuvidha;' tasa-tasa tu idam malam ya vachipassions, to wyasandni (to which the chase be- gutf kimti Aptap&samdapdjâ va parkpåsandagaralongs): he had shown no mercy to innocent creatures hi va no bhave, apakaranamhi lahuka va SR (i.e. deer, &c.), was cruel, a Chand a-A soka. tamhi-tamhi pakarane pijeta ya tu eva parapaBut after his conversion he bade farewell to his samda tena-tena pakaranena evankatam, &ptapasinful life, gave himself up exclusively to righte- samdacha vadhayati parapåsardasacba upkaroti ousness, and became a Dharma-Ahoka.' The • tadamathå karoto &ptapåsadamcha chhanati paonly thing we are justified in believing, after com- rapasamdasachapi apakaroti yohi kachi âptapa
W "Tradition, in the true senge of the term, is of great value, but stories of which the time and place of origination are unknown have no title to the name of tradition. Every 80-called tradition, the authenticity of which cannot be established, conses to be a tradition, and falls under the category of rumour."
Mém. de Hiouen Thsang, tom. I, pp. 441 ff.; Burnout Introduction, pp. 358ff.
* Dealt with by Burnoaf, Lotus, p. 761. + Kern, 14.3. p. 65.

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samdam pujayati parapsamdam va garahati, change of meaning also in English, where it is • Bavar aptapsamdabhatiyê kimti &ptapasamdam used to signify "another sect than the dominant dipayema iti socha puna tatha karoto &ptapasam- one," and "sectarian" "any one of another sect dar badhataram upahanati ta samavâyo eva sadh than the recognized and common one." The
kimti mañamañasa dhammam sunajucha su- Greek hæresis and hasretious have had the same samseracha evamhi Devånampiyasa ichha kimti history. When we have now found from the savapasandácha bahusut&cha asu kalånågamicha Girnar dooument what the older meaning of paasu; yecha tatk-tata pasamam tehi vatavya : shanda, is, the origin of the word becomes at the Devânampiyo no tatha dânam va paja vâ maññate same time clear. It has arisen from a Sansk. yatha kimtisäravadhi asa savapasamdânar bahakâ párshadya, pdrshada, with the understanding that va ethyaathi vyapata dhammamnha matacha there must have been a western form, viz. párithAjhakhamahâmåtåcha vachabhumikacha añe. shanda, parehandya. The root sad has no longer cha nikaya ayamcha etaga phala ya âptapasarda- & nasal sound in the Sanskrit, but in kindred vadhicha hoti, dhammasacha dipand. I
languages, the Sclavic among others, the form Professor Kern revises this as follows:
sand is very common; and in the Sanskrit itself 1 Dovånampiyo Piyadasi-râjâ savapåsardanicha there is at least one word in which the nasal pavajitânicha gharastânicha pajayati, dånenacha sound has been preserved, viz. dsandi, "armvividhayacha půjâya půjayati ne. Na tu tathể chair, throne." Asa is the Vedic asat; asu dẫnam và pajam và Devănapiyo manũate, yatha corrupted from asan by a false analogy. This conkitisAravadhi asa' savapåsandanan. Säravadhi tu junctive has also been adopted into the Pali; but, bahuvidh; tasa-tasa tu idam malar ya vachigu- as has been already observed, those who made ti; kimti P &ptapåsandapåjå vå parapåsamdagarh the PAli books no longer understood the form, vå no bhave, apakaranamhi lahakê vê asa; * tamhi- and made of it assa, assu, as if formally assa were tamhi pakarane půjeta. Ya ta eva parapsamda- = siyd, a proof that they no longer knew any(sa) tena-tena pakaranena evamkatam, &ptapasam. thing of the pronunciation of the old Prakrit. dancha vaqhayati parapåsardasacha upakaroti; Kirti, Sansk. Kimiti, "with what intention & • tadathilath& karorto Aptapåsandarcha chhanati thing is thought, or spoken, or done,” refers to parapêsandasachapi apakaroti. Yopi kachi Apta- the intention or aim of what goes before. Instead pasamdam pujayati parapasamdam vê garahiti, of the oratio directa, which is such a favourite
savath &ptapåsandabhatiya; kimti P &ptâpâsam- in all the older and more modern Indian languages, dan dipayema iti. Socha puna tatha karomto our idiom requires a dependent sentence. Kini áptapasardam bâdhataram upahanati. Ta sama- with the subsequent independent sentence bevayo eva sådhu; 'kimti P mamñamaññiasa dhar- comes "in order that," and sometimes "so that," man sunejucha pasamseramcha; eva hi Dev&- followed by a dependent clause. This syntactic nampiyasa ichha; kimti savapasamdacha bahusu- peculiarity of the Indian languages is sufficiently tâcha agu, kalânâgamâcha asu; yecha tata-tata well known, and would not have been noticed here pasamnik tehi vatavyâ; Devânampiyo no tatha | if previous expositors had not altogether misundânam và pajam vê mamñate, yatha kitisäravadhi derstood the little word. The spelling dpta is in. asa savapasamdanam bahakâ vå. Etâya athêya correct, just as is that of bdmhana ; the word ought vyâpata dhammamabamat&cha ithájhakhamahama- to have been spelled apta (i.e. atta), according to tâcha vachabhumikkicha amñecha nikâya. Ayan- the vocal laws of the Prakrit; on the other hand, cha etasa phalan, ya Aptapåsamdavadhicha hoti, ata (= atta) is permissible; and it is by no means dharmasacha dipand.
improbable that apta used to be pronounced as dta, Before giving translations of this we will con and therefore no inconvenience was found in the sider some expressions :--The meaning of the long d. Pajita is 3rd sing. opt. middle. The midneuter pdsamdam, and of the maso, pasando, dle is here employed, probably, because the word comes out more clearly in this document. The is intransitive; Pájayati avinam is "he honours first is "sect," the second "member of a sect." another;" pijayate," he shows his reverence, his They are both introduced into the Sanskrit, but esteem." The word bahukd," mean estimation," is in the modified signification of "heretical sect" not known beyond Sanskrit literature; which, and "heretic." The word "sect" shows the same however, is not saying much. A scholiast on Pa.
I The new readings in the estampage are:-In line 3 Tahukų for lahakd ; in line 6 sava ris for sau; in line 7 kalan dgamd for kalanagama; in line 8 vatavyash for vatanya.
The spelling påkhanda, which occurs in Sansk. along with the spelling with sh, represents a western pronuncia tion which is now widely spread in all Northern India.
and was also prevalent, though in a less degree, in very ancient times. Kh for sh has frequently crept into the prevailing dialect-the classical Sanskrit ; e.g. such a form as duekishi, from dvish, could not have originated unless sh had been pronounced as ch. So also rikh, likh, with their derivatives, are only a western pronunciation of rish, lisl. "to tear, to scratch" so also ukha, miayukha.

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nini VII. 3. 44, does indeed mention bahukd without vardhayati paraparishadasyachopakaroti; tadasaying whether he regards it as a substantive or | nyatha kurvann Atmiyapârishadañcha kshanoti an adjective. If the former, it can mean nothing paraparishadasyachåpy apakaroti. Yo' pi kaschid else than bahakd of Girnår, for the adjective bald åtmiyapirishadam pajayati, Barvar svapérishis placed at a high price, dear." Alaghuka has adabhakteh (kuryat); kimiti? svåpårishadam dipanot come down to us, but must have been in use yemeti. Sa punas tatha kurvant brapärishadam as much as bakuká. In order to proceed with badhataram upahanti. Tat samavâya era sådhuh certainty, I shall, in the Sanskfit paraphrase, use (=sreshtham); kimiti P anonyasya dharmai lághavan (taking therefore lagluta, laghutyan) śpiņuyuscha tusrasheramscha. Eramhi Derânâmand bakumdnam. Our resources do not enable priyasyechchhâ; kimiti? sarvaparishada bahuus to decide whether the reading should not be śrutâścba syuh kalyanagama cha syuh; yecha bahukd and lahuka. None of the terms discussed tatra tatra prasannas te hi vaktavykh : Deva. presents the slightest difficulty, so far as the sense nấmpriyo na tathổ dânon và pajân và manyate, is concerned. It is somewhat more troublesome yatha yena kirtisäravșiddhis syât sarvaparishato determine the sense of vachabhamika. The dânám bahumanam vå. Etasmay arthaya vyâprita only attempt at explanation which deserves the dharmamahämäträscha stryâdhyakshyamahamanamo is that of Burnouf. He resolves the combi- trascha vrátyabhamikaschanyecha nikâyâh. Idañ. nation into vacha (Sansk. varchas,"orduro") and chaitasya phalar yad åtmiyapârisha davriddhischa blednika, derived from bhúmi, "ground," from bhavati, dharmasyacha dipana. which it would follow that the word means "in. Bpectors of the privies." He had neglected to say
Translation of No. XII. that the Sansk. form would then, with Vriddhi,
King Devânâmpriya Priyadarsin have been udrchobhúmika, but since the Sansk. varch honours all sects, and orders of monks, and conwould give in the Praksit vachch (spelled vach)
ditions of heads of families, * and honours them as well as vach, there is no other remark to be
with love-gifts and with marks of honour of all made. The same scholar does not fail to refer to
kinds ! To be sure, Devânâmpriya does not attriNo. VI. of Girnar, where vacha also occurs, and certainly in the same meaning as hero, though it
bute so much value to love-gifts or marks of does not appear more clearly what that meaning is.
honour as to this, that the good name and the But No. VI. has been subjected to such treatment
intrinsic worth of all sects may increase. Now that we could not be satisfied with quoting a intrinsic worth can grow greater in many ways, couple of terms from it; and a proper discussion but the foundation thereof in all its compass is of the part where mention is made of the appoint- discretion in speaking, t so that no man may ment of overseers of vacha, &c. would occupy
praise his own sect, or contemn another sect, or more space than we can afford. We shall, there.
despise it on unsuitable occasions ; on all manner fore, merely assume here, provisionally, without
of occasions let respect be shown. Whatever proof, that vachabhumika answers to a Sansk. urdtyabhumika, derived with Vriddhi from vrdtya
of good, indeed, a man, from any motive, conbhúmi, "a place for wandering comrades," i.e. a fers on any one of a different persuasion, tends hospice. The usual name of the royal magistrates to the advantage of his own sect and to the or overseers is mahdmatra, Sansk. mahamdtra. T benefit of a different persuasion; by acting in In Sanskrit :
an opposite manner a man injures his own sect Devanapriyah Priyadarsi raja sarvaparisha- und offends a different sect, though every one dânicla pravrajitânicha gårhasthyânicha pujayati, who praises his own persuasion may perhaps danenacha vividhayacha pujayê půjayaty enäni.
do all that from attachment to his own sect, for Na tu tathi dânam và pajam ví Deviênốtapriyo
the purpose of glorifying it; nevertheless he shall manyate, yathê yena kirtisaravşiddhis syât sarvaparishadânâm. Sâravsiddhis tu bahuvidha; tasya
by so doing greatly injure his own persuasion. tasya tvidam malam yad vâgguptih; kimiti
Therefore concord is best, so that all may learn Atmiyaparishadap aja vâ parapârishadagarhá vá no
to know and willingly listen to each other's bhaved aprakarane laghutå vå sykt; tasmithstasmin religion. Because it is the wish of Dovana mprakarane pajeta. Yat tveva paraparishade tena- priya that the members of all persuasions tena prakaranenaivamkritam, Atmiyaparishadatcha may be well instructed, and shall adhere to a
|| Lotus de la Bonne Loi, p. 773.
In Anglo-Saxon the steward or overseer of an estate is called gereja: the divimimahinatra is therefore the sciregertfa, the English sherif. "Sheriff," therefore, would be the best English translation.
. That is, " kinds of laics."
+ That is, "to curb the tongue." Virtutem primam esse puta compescere linguam is a curious coincidence. A.M.

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doctrine of benevolence. And to them who are inclined to all that, let the assurance be given that Devâ na mpriya does not attach so much value to love-gifts or show of reverence as to this, that all sects may increase in good name and intrinsic worth and be reverenced. For this end, sheriffs over legal proceedings, magistrates entrusted with the superintendence of the women, hospice-masters, (?) and other bodies have been appointed. And the result of this is that Devînâmpriya's persuasion has increased in prosperity, and that he causes the Righteousness to come forth in full splendour. I
The mention, in this place, of the sheriffs is cer. tainly intended to remind the people that it has always been the earnest desire of the king to ensure the impartial administration of justice, without respect to religious belief. He refers to his official acts in order to show that, though he is himself now a sincero Buddhist, yet in nothing does he favour co-religionists above others. The jurisdiction of the magistrates charged with the superintendence of the women was certainly not limited merely to the public womon. For though the hetairai played as great a part in Indian society as their sisters in ancient Greece, and though it was necessary that such an element of society should be under state control, yet in this place something else must be meant. The men. tion here of certain magistrates has a specific reason; what that reason is cannot be a matter of doubt, if the beginning of the inscription be compared with the conclusion. As the appointment of high officials is a guarantee for savrapdsandani, and that of itthdjhakleha mahdmata has been made in the interest of all ghårastani, they serve to watch over the purity of morals and of domestic life. The magistrates referred to must therefore have been a kind of censores morum, whoso duty was to rest in the luxury and other excesses of the mations.
No. VI. begins the second column of the edicts (Plate XII.), and is in fourteen lines of moderate length: the first only, on the vertex of the rock, has lost a few letters. It reads thus:
Deva ... pi ... si râjâ evam kha atik&tam amtaram na bhutapuva sava .. la athakarme va pațivedanå vå ta maya evankatam * save kâle bhurnjamanasa me orodhanamhi gabhagaramhi vachamhi va .vinitamhi-cha uyanesucha savata pațivedakâ stit& athe me janasa spativedetha iti savatacha janaga athe karomi.
Yacha kimchi mukhatá. Añapayami syayar dåpa. kam vê sivåpakar va yava puna mahamätesa
achayika aropitam bhavati tâya athayu vivido ni kati vasanto parisayam Anantaran pațivede. tayam me sovati save kâle evam may& Afiapitan nasti bi me to så ustanamhi atha sartiranaya va katavya matehi me savå loka hitar 10 tasacha puna esa mdle ustânarcha atha sartiranacha násti hi kammataram 11 sava loka hitattayacha kimchi paråkamami aham kimti bhatánam anannâmgachheyam idhacha nâni sukhâpay&mi paratacha svagam &rådhayamtu ta et&ya athiya 18 ayath dhammalipi lekhápita kiti chirar tisteya iti tathacha me putâ potâcha papot&cha " anuva. taram savaloka hitaya dukuvantu idam amata agena paråkamena.
Professor Kern corrects the first five lines as follows:- Devånampiyo Piyadasi rája evar dha : atikatan antarar na bhut&pubar savam kalam athakarmar. Vå pativedang và; ta maye evankatam; ' saram kalam bhumjamanasa me orodhanamhi gabhågåramhi rachamhi.vinitamhicha uyanesucha savata pativedakâ stit& 'atham me janasa patividetha' iti, savatacha janasa atham karomi.
"However clear," he remarks, "the general meaning of this document may be, some terms occur which are not found elsewhere, and others which, though their meaning may be easily guessed, yet deserve a few observations of a grammatical nature.
"The word pațivedand signifies, in virtue of its form, care, inspection,' and that is the meaning here, as well as communicating, informing, reporting.' We do not need to inquire at all of such forms as vedand, bodhand, &c., whether or not they are used in causative signification. Vedand is notion, feeling, painful feeling;' but is also causative, communicating, making known.' As little is the distinction to be observed in such a form as vedaka, and such like; it is only the connection which shows the meaning. Thus sanvedana signifies feeling, knowledge ;' but it signifies also to bring to knowledge, to acquaint. Moreover, verbs of the 10th class also admit of a double conception; e.g. vedayate, in Mund. Upan. p. 279, is 'to know, to think.' Prativedayati is generally a causative with the signification of making known, informing;' but pratisanimedayati occurs also as a denominative,
to obtain knowledge of, to be aware of, to observe.' See, for instance, Lalitav. 147. 11: sukhan. cha kdyena pratisamedayati sma. I select this passage from among many others just because we
Dharmaysa dipant is an ambiguous expression, per hapa selected purposely, as it also signifies "to glorify, to adorn the faith (i.e. Religion)."
|
The corrections here are :-In line 1 si raja for pi rdja: in line 6 mahamätesu for mahathatesu (?); in line 10 tasacha for tasecha.

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are able to refer to the parallel passage in the it must have been a word in daily use, for it occurs Palt redaction quoted by Childers, Pau Dict, sub in this sense frequently in the old Javanese. voce jhanan. The whole text given there by "It is still more troublesome to determine tho Childers agrees almost literally with Lalitav. 147 sense of vinita, as Girnar and Kapurdigiri read; and 439, and since the Pâli also has sukhancha and especially because Dhaulf has ninfta. Both kdyena patisamvedeti, the signification of the de- are either masculine or neuter. It is a general nominative is determined not merely for the Sans- rule that the neuter of the so-called part. perf. of ksit, but for the Pâli as well. It follows now, as all intransitive verbs in Sanskrit expresses the a matter of course, that the pativedeti of our same thing as collectives in Dutch with or withinscription signifies to have care of, to observe, out the prefix ge : Thus hasitam is 'gelach,' rulito inspect,' as weli as 'to communicate, to in- tam, ' geween,' &c.; the same form also serves as form. The prativedakas, therefore, were not infinitive aorist; thus avalokitaw is TỎ karideiv, spies, as others have made them out to be in spite &c. Vinita is transported,' therefore vinitam of the plain words of the king, but inspectors, is transport, traffic. Even the masculine viand at the same time, as would be felt in the nital is, according to the Indian lexicographers, Indian language, reporters.
trader.' Beyond all doubt, therefore, vinita is "Orodhana, Sansk. avarodhana, is entirely the a synonym of nigama; for this also is both 'trafsame in meaning as antahpura, signifying there. fic, and trader,' and 'market.' However, since fore women's chamber.' That antahpura is the vinitam may signify "correction,' and vinita' corSanskrit word for what we are accustomed to call rected,' &c., we have still to inquire whether the 'thesex'is unknown to the dictionaries, but is other- variant winita strengthens or weakens our supwise well enough known from Sanskrit literature. position. Unfortunately it does neither the one Any one may convince himself of this by read. nor the other. If it be = Sansk. ninftam, it may ing Vardhamihira's Brihatsanhila, chaps. 74–78, then mean 'importation;' but if it originates from which together constitute the Antalopurachinta, nirmitan it would then be the decision, sentence. i.e. observations upon the sex.'ll The text of Though it were granted, even that inspectors over Dhauli has ante-olodhana, which answers to a arbitration may be thought of, which I doubt, still Sansk. antovarodhana.
in that case visita, which occurs in two redactions, "The conjecture has been made with regard to could not agree with it. On that ground I think vacha that it is = Sansk. vrátya. Vrátya is 'wan- I may postulate it as probable that by vintta is derer, any one without a fixed residence,' and is meant 'trade,' or 'market,' or 'trader,' accordaccurately rendered by the Latin peregrinus : for ing as we regard it as neuter or masculine. As it, too, just as the Latin word, took the signification regards ninfta, it has to be remarked that u, to of 'pilgrim, roaming spiritual brother;"* a guest lead,' is nothing else than the causative of gas, also is sometimes addressed as vrátya. The sin- "to go;' I and since nigama signifies trade,' gular vachamhi can be here taken in a plural ninitun may signify it just as well. Superinsignification, just as well as the immediately pre- tendence of trade is one of the first duties of a ceding gabhágáramhi, 'over sanctuaries, in sacel. well-ordered state, in order to prevent the use of la,' and in the text of Kapurdigiri, uyanisi also, false weights and measures and other evil practices."
over the public gardens.' The variant of vacha He then renders the first five lines into Sanskrit in the Dhauli redaction is unfortunately only | as follows:partially legible : sam at the beginning is recogniz. Devânâmpriyaḥ Priyadarsi rajaivam &ha: atikable, and si at the end; pi seems to stand before | rânte 'ntare na bhàtapurvam sarvan kalam arthathe termination si, but this might easily be a karma vâ prativedani vâ; tan mayaivam ksitam; wrongly written or read ha. One letter, unrecog. sarvar kalam bhusijánasya me 'varodhane gnrnizable in the facsimile, remains still to be filled in, bhagareshu vrátyoshucha vinites chodyâneshucha, ga as I suppose. From the Sansksit literature sarvatra prativedakås sthitaḥ: artham majjanasya with which I am acquainted I cannot quote any prativedayeteti; sarvatracha janasyarthari karomi.' instance of sangraha in the sense of lodgings; still Professor Kern's translation covers only the first
p. 184.
|| Compare the English translation Jour. R. As. Soc. N. S. vol. IV. 1870, p. 439.
A Magadh antopula has been by mistake Palicized by the regulators of the Påll into antepura; it ought to have been antopura, which indeed is also once met with.
# The great Vrátya whose wanderings are described in mystic languuge in Atharva Veda XV is the Wind (Ra. dra); he is the counterpart of the Gangleri (i.e. the wanderer) of the Edda, or, as Sono calls him, the Viator inde.
fessus, a sarname of Odhin (Rudra). Compare Prainop.
For instance, in the Arjuna-Vivaha, v. 278. it is "reception (of a guest);" griha sangraha, v. 291, is "apartment for lodging."
I Ní (nayati) must also be a causative of i (eti, ayati), although the causative force of the n is no longer to be discovered in the state of the language as it is now known to us.
Or vincteslvu, and in the Dhauli version ninfte.

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half of this inscription, but it is complemented by Lassen's version :
King Devâ nå mpriya Priyadarsin saith : In past times there has never yet existed care for the (civil) interests, nor official superintendence; therefore have I instituted the same; all the time that I have been reigning, there have been everywhere inspectors|| over the women, sanctuaries, travelling pilgrims (?), traders (or trade, markets), and parks for walking, in order to attend to the interests of my people, and in all respects I further the interests of my people;* and whatever I declare, or whatever the Mahamatra shall declare, shall be referred to the Council for decision. Thus shall reports be made to me. This have I everywhere and in every place commanded, for to me there is not satisfaction in the pursuit of worldly affairs; the most worthy pursuit is the prosperity of the whole world. My whole endeavouris to be blameless towards all creatures, to make them happy here below, and enable them hereafter to attain Svarga. With this view this moral edict has been written : may it long endure; and may my sons, grandsons, and great-grandsons after me also labour for the universal good; but this is difficult without extreme exertion."'+
The XIth edict reads thus:
Devånampiyo Piyadasi raja evam áha násti etårisam danam yarisan dhammadanam dhanmasamstavo vA dharmasamvibhago vê dharmasambadho va tata idam bhavati dasabhatakamhi samyapatipatt matari pitari sådhususus& mitasam. statañatikanan bâmhanasamanAnam sadhudanam
pânânam anârarbho sådhu eta vatavyan pita va putena va bhAtA va mitasamstutafitikena va & vapativesiyehi ida Bâdhu ida katavya *so táth karu ilokachasa Aradho-hoti paratacha amnamtam puntam bhavati tena dharmadinenam. I
As revised by Dr. Kern, this reads :
1 Devanampiyo Piyadasi raja evam Aha: nästi etårisan dAnam yârisar dhammadanam dhammasamstavo va dhammasamvibhago va dhamma sambamdho vâ; tata idam bhavati: dâsabhata kamhi samyapatipati, mâtari pitari sådhusususa, mitasamstutañatikanam bâmhanasamangnam se
dhudånam, pânânar anârambho. Sadhu eta vatavyam pitâ va putena vâbhâtå vå mitasamstutasâtikena va (y)âvapativesiyehi; idam sadhu idari katavyam. * So tâthâ katâ ilokasa-cha &rådho hoti, paratacha anamtam pumữam bhavati tena dhammadanena.
In Sansksit :
Devânâmpriyah Priyadarsi rajaivam kha, nasty etádrisam dånam yådrisam, dharmadánar dharmasamstavo va dharmasamvibhago va dharmasambandho vâ; tatredam bhavati; dasabhritakeshu samyakpratipattir, mâtâpitros sådhususrdshå mitrasarstutânâm brâhmanaśramananám sådhudfnain, jivånam anarambhah. Sadhu etad vaktavyam pitrå vå putreņa va bhràtrå vê mitrasamstutajñatibhir vâ, yâvatprativesyaih; idam sådhu ; idarn kartavyan. So tâthákartehalokasyachårådhi bhavati, paratrachânantam punyam bhavati tena dharmadânena.
Translation of No. XI. King Devânå mpriya Priyadarsin speaks thus :-There is no charity which equals right charity, or right conversation, or right liberality, or right relation. Under that is comprehended proper treatment of servants and subordinates, sincere obedience to father and mother, sincere charity towards friends and acquaintances, Brâhmans and monks, the sparing of animal life. This is to be commended as good, whether by fathers or by sons, by brothers, by friends, acquaintances and relatives, nay, even by neighbours; thus it is good ; thus must men act. He who acts thus makes this world a friend to him, and hereafter a man obtains for himself an imperishable reward through all that true charity. No. IX. of Girnår reads thus :
Devânampiyo Piyadasi raja eva aha asti jano uchávachar mangalam karote Abadhegu va avhavivahesa vi putalábhesu vâ pavasammhi va etamhicha añamhicha jano uchvacham mangalam karote eta tu mahadâyo bahukarncha bahuvi. dharcha chhodamcha niratharchamangalar karote ta katavyameva tu mangalam apaphalari tu kho
etárisan mangalam ayam tu mahậphale mangale ya dharmamangale tata dasabhatakambi samyapatipati guranam apacbiti sadhu pânesu sayame
| As the sheriffe were appointed by Asoka, not at the beginning of his reign, but in the eleventh year after his ascension to the throne, as we learn from No. v. of Girner, so they do not belong to the above-mentioned magistrates.
The Dhault redaction reads—"All the time that I have been reigning, the inspectors over, &c. have had to communicate to me the interests of the people."
• Thus far Kero, ut sup. pp. 75, 76.
+ Lassen, Ind. Alt. II. p. 268, note 1, and Mrs. Spiers's life in Anc. India, p. 236. Burnouf (Lotus de la Bonne Loi, p. 654) translates the last sentence, “mais cela est difficile à faire si ce n'est par un héroisme supérieur."
I The new readings are :-In line 2 bhatakamni for bhata kami; samstuta for sastuta; and samandnar for sarhandna. In line 3 an arambho for andrabho, and sale tuta for sastruta. In line 4 so tatha karu (or hard) for so tátha kata.

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sådhu bamhanasamaninam sadhudånarn etacha galam yâvat tasyarthasya nishthâyAh. Asticha asiecha etárisan dhammamangalam nama ta vata- | praguktam “zâdhudanam" iti; na tvetâdsisam vyaan pita va putena va bh&tâ và svâmikens vê asti danam vânugraho vâ, yâdrisath dharmadAnar idan sådhu idam katavya mangalar áva tasa vâ dharmanugraho vâ. Tat tu khalu mitrena va nthasn nistânâya asticha påvutan' sådhudanam suhridayena, jñatina vå, sahâyena vavavaditavyan iti na tu etárisan asti danam va anagaho va tasmirstasmin prakarane; idaın kartavyam, idam yarisam dhammadânam va dhammanugaho va ta sadhviti. Imâni sakalani kurvant svargam Ardtu kho mitena va suhadayena íiatikena va saha- dhayeteti ksityanimâni kuryattarán yathê svaryana va ovaditavyam tamhi-tamhi pakarane idam gâradhi. kachain idarn sådha imini saka ... svagam
Translation of No. IX. Aradhetu iti kâcha imini katavyataram yathi svaga radhi.
King Devânâ mpriya Priyadarsin Professor Kern's amended text and translations
speaks thus:-It is a fact that men do all kinds are as follows:
of things which are thought to assure luck, as Devânampiyo Piyadasi raja evam &ha: asti ja- well in sicknesses as at betrothals and marriages, no uchvachar mangalam karote Abadhesa va at the getting of children, or at going from home. * Avahavivahesu va putalâbhesu vå pavasamhi vâ; On these and other occasions men do all kinds etamhicha alamhicha jano uchávacham mangalam of things which are thought to bring proskarote. Eta tu mahâdâyo bahukamcha bahuvi.
perity. But he is a great fool who does all darncha chhudarcha niratharcha mangalam
those manifold, multifarious, vain and useless karote. Ta katavyameva tu mangalan apaphalam
things. This, however, does not indeed retu kho * etårisar mangalarn; ayam tu mahåphalain
move the necessity of a man's doing something ya dhammamangalam; tateta; dasabhatakamhi samyapatipati, gurunar apachiti sadhu, paņesu
which will bring prosperity, Il but such a kind sayamo sadhu, bamhanasamangnam sådhudanam.
as has been named is of little use, while of Etacha añacha dhammamangalam nama; ta vata- great use is true piety. To that belongs vyari pita va putena va bhata v svåmikena va ; proper treatment of servants and subordinates, idarn sådhu; idam katavyam mangalar (y)âva sincere reverence for elders and masters, sintasa athasa nistânâya. Asticha påvuta 'sadhu- cere self-restraint towards living beings, sindinain iti ; na tu etarisan anti dânam và anugaho cere charity to Brâhmans and monks. These vů yarisam dhammadhanam vê dhammanugahova.
and other such like actions--that is called true Ta tu kho mitena vê suhadayena, "Tiatikena va,
piety. Every man must hold that forth to sahâyena vâ ovaditavyam tamhi-tamhi pakarane : idarn kacharii, idam sådhu iti. Imâni saka-(lani
others, whether he is a father, or a son, a karonito) svagar aradhetu iti kâchani() imâni
brother, a lord; this is noble; this must a man katavyataram yatha svagârâdhi.
do as something that assures luck, until his In Sansksit :
aim has been fully attained. Mention was Devânâmpriyah Priyadarsi rajaivam Aha: asti
made just now of "sincere charity;" now there jana uchchavacham mangalam kurata abadheshu is no charity, no affection to be compared to vävahaviväheshu va putralâbheshu vâ pravåse va. charity or affection springing from true piety. Etastaimśchânyasmimscha jana uchchivacham It is just this which a well-meaning friend, mangalam kurute. Etat tu mahâmàdho bahu. relative, or companion must, at every occurring kañcha bahuvidhañcha kshudraficha nirarthatcha
opportunity, impress on another, that this mangalam kurute. Tat kartavyam eva tu manga
is duty, this is proper. By doing all this, a man lam; alpaphalan tu khalv et&dpisam mangalami, idan tu mahậphalam mangalam yad dharmaman.
can merit heaven; therefore let him who wishes galam; tatraitat: dâsabhsitakeshu samyakprati
to gain heaven for himself fulfil, above all pattir, gurtnim apachitis sadhur, jiveshu samya
things, these his duties. mas sâdhur brahmanaśramanebhyas sådhudånam. No. X. reads thus:Etachchânyachchaitadpisam dharmamangalam na-1 Devinampiyo Piyadasi râjâ yaso va kiti(m) va na ma; tad vaktavyam pitrå vå putrena va bhritra mahathavahî maliate añata tad&ptano dighayacha va svâmina vå: idam sadhu, idar kartavyam man- me jano, dharmasusumsa sususatâm dharmavu. $ The new readings here are :-Line 2, vidhesu for himself ernsed it. L. 4, gurinar for gujunan. L. 6.
suamikena for suamikend. vludhesu, and etamhi for etamht. L. 3, chhudarcha for
| If the reading of Kapurdigiri Katavo amangala is chhudarva. L. 4, tata for tateta. There is a trace of a 2, not a mistake, caused by carelessness, for añamangalo, or perhaps rather K ; but it appears as if the sculptor had the writer of Kapurdigirt has not understood the meaning.
Dhault is unintelligible.

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dQkaram.
tamcha anuvidhiyatan etakaya Devanampiyo Pi. Savata vijitamhi Dev&nampiyasa Piyadasino yadasi râjâ yaso va kiti va ichhati, ya tu kichiraño, evamapi pâchamtesu yatha Choda Pada paråkamate Devanam Piyadasi råjå ta savam Satiyaputo Ketalaputo a Tarba -patņi, Antiyako pâratik&ya kirti sakale apaparisåve asa esa tu Yonarâjâ, yevapi tasa Antiyasa samipamrájáno, parisave ya apuñam, *dakaram tu kho etam savatá Devånampiyasa Piyadasino raão dve chi. chhudakena vi janena usatena vê añata agena kichhå kata, manusachikichha; pasuchikichhd. par&kamena savam parichajiptâ eta tu kho usatena cha; osudhânicha yâni manusopaganicha pasopa
gânicha yata-yata nâsti, savatâ hârâpitânicha Prof. Kern's revised text and translations are:- ropâpitânicha ' mulânicha pbalânicha yata yata
Devanampiyo Piyadasi raja yaso vê kiti(m) va nisti, savata hârâpitânicha rop&pitanicha ; panna mahathavahî mañata alata tadáptane digh- thesd kupacha khanapitâ, vachhacha ropapità pari yacha me jano, dharmasusdsâm susûsatam bhogya pasumanus&namn. I dhammavutamcha anuvidhiyatâm. Etakâya De Dr. Kern translates this literally into Sanskrit vânampiyo Piyadasi râjâ yaso vê kitim va ichhati. as*Ya tu kichi para kamate Devananpiyo Piyadasi Sarvatra rashţre Devânâmpriyasya Priyadarsino rája ta savarn påratik&ya; kimti sakalo apapa- råjnas, tathaivo pratyanteshu, yatha Chodah, Pan. risavo asa ; esa tu parisavo ya apuriiñam. "DQ- dyah Satyaputrah, Keralaputra A Tamraparnim karam tu kho etar chhudakena va janena, usatena Antiyoko Yavanarajo, yechápi tasya sAmanta, ràva, aslata agena paråkamena savam parichajiptê. jánah, sarvatra Devânâmpriyasya Priyadarsino Eta tu kho usatena dakarar.
rajno dvayi chikitsa kritâ, manushyachikitsa pasuIn Sansksit :
chikitsacha; Aushadhânicha yâni manushyopaganiDevânâmpriyah Priyadarsi raja yaśo vê kirtim vå cha paspaganicha yatra-yatra na santi, sarvatri. na maharthavaham, amarsyata, yadi na tatâdve håritânicha tadropanañcha käritam, malanicha dirghêyacha taijano dharmasuśrushåm suśrusheta phalanicha yatra-yatra na santi, sarvatråhåritáni.
dharmoktañchânuvidhiyeta. Etavata eva Deva- cha tadropanaficha karitar, kapascha pathishn nâmpriyah Priyadarát raja yaso vå kirtim vech- khånitâ, vșikshananaficha ropanarh karitar pari. chhati. Yat tu kifichit paråkramate Devånâmpri- bhogaya pasumanushyanam. yaḥ Priyndarsi raja, tat sarvam påratrikåya; kimitip
Translation. sakalo 'påsravas sy&t. Esha tvåsravo yad apun. yam. • Dushkaran tu khalv etat kshudrakena vå
In the whole dominion of King Devanam. janenonnatona vångatrågryeņa pårakramena sarvam
priya Priyadaréin, as also in the adjacent parityajya. Etat tu khaldnnatena dushkaram. countries, as Chola, Pandya, SatyaTranslation of No. X.
putra, Kerala putra, as far as Tamra. King Devânâmpriya Priyadarsin does parņi, the kingdom of Antiochus the not deem that renown and great name bring ad- Grecian king and of his neighbour kings, Il vantage greatly, if, at the same time, his people, the system of caring for the sick, both of men for the present and afterwards, were not prac- and cattle, followed by King De vân âm tising right obedience, and following exhorta- priya Priya darsin, has been everywhere tion to virtue. In so far only, King Devânâm- brought into practice, and at all places where priya Priyadarsin desires renown and great useful healing herbs for men and cattle were name. All, therefore, that king Devânâmpriya wanting he has caused them to be brought and Priyadarsin strenuously strives after, is for the planted ; and at all places where roots and life hereafter, so that he may be wholly and fruits were wanting he has caused them to be altogether free from blemish. Now blemish brought and planted; also he has caused wells is the same as sinfulness. But such a thing is to be dug and trees to be planted, on the roads, indeed diffioult to anyone, whatever be he, a for the benefit of men and cattle. person of low degree or of high station, unless No. IV. on the Dehli Pillar, reads thus : with the utmost exertion of power, by sacrificing Devânampiye Piyadasi lêja hevaṁ aba: dueverything. But this is indeed most difficult vâ dasavasâbhisitena me dhammalipi likhâpita for a person of high station.
lokasa hitasuk hâye. Se tam âpahata** tam-tam
The only now readings are:- In line 1 jano for jand; in line 4, tu kho for ta kho.
• Kapurdigirt ha" without blemish."
+ That is, by self-sacrifice and self-denial in all re. specte.
The corrections supplied here are four :-In lines !
and 3 4 Tambapanhnf for a Tambapani; in line 3 raja for rája ; and in line 4 rájáno for rdjano,
Dhauli-pratibhog dya.
In the first place, Baktria. TT Jour. As. Soc. Beng. vol. VI. p. 580. *Variant: apahata, i.e. appahafta.

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dhammavadhi (m) papova. Hevam lokasa hi-l atapatiye me kate; kimti P lajukaft asvatha tasakheti patavekhâmi; t atha iyam nâtisu, abhîtâ kammâni pavatayevum, janasa janapadasa hevaṁ patyásamnesa, hevam apakathesu kama- hitasukham upadahevum, anugahine vachas 8 karit sukha avahámiti, tathâcha vidahami. sukbiyanadukhiyanam jänisamti|||| dharmayuteHemevu savanikâyesu patavek hami; savape- nacha viyovadisanti janam janapadam; kitoti? sandâpi me půjitá vividhaya půjáya; echa bidata richa pålatamcha Aladhayeväti. Lajukapi yam atana & pachupagamane, se me mokhya- labamtiff patichalitave mai puliganampi me mate. Saddavisativasâbhisitena me iyan dham- chhamdanânio patichalisamti. Tepi chakani vi. malipi likhâpita.
yovadisamti; yena mâm lajukâ chaghamti AlAdhaIn Sanskrit this is rendered -
yitave. Athâhi pajam viyatâye dhatiye nisijitu Devânâmpriyah Priyadarsi rajaivam Aha: as vathe hoti "viyatâ dhâti châghati me pajam lvadaśavarshâbhishiktena maya dharmalipir le- sukham palihâtaveti," hevam mama lajakâ kata khitâ lokasra hitasukhảya. Yas|tâm na pra- janapadasa hitasukhâye, yana ete abhita asvaharta, tantâm dharmavsiddhim prapnuyat. tha samtet avimanâ kammâni pavatayevuti. Evam lokasya hitasukham iti pratyavekshe; ya- Etena me lajukanam abhihâle vå damde vâ atathedamjna tishu, tathå pratyásanneshu, tathapa- patiye kate ; ichhita viya hi esa kiti: viyohalasa. krishtesha kimakâri sukham avahâmiti, tatha- matacha siyâ, damdasamatâcha. Ava itepicha cha vidadhâmi. Evameva sarvanikâyeshu pratya- me avuti: bamdhanabadhanam munisanam tili. vekshe; sarvapirishada api maya půjità vivi. tadamdanam patavadhanam tîni divasáni me .dhaya paja yả yachchedam âtmano 'bhyapaga- yote dime, nâtikávakani, nijhapayisamti jivimanam tan me mukhyamatam Sbadvimsativar- tâyeti, nânâsamgamchat nijhapayitave dånań shâbhishiktena mayeyam dharmalipir lekhita. dihamti, pålatikam apavasar va kachharti.
Translation of No. IV. on the Dehli Pillar. Ichha hi me hevain niludhasapi kalasi pâla. King Devånâmpriya Priyadarsin tam aladhayevati, janasacha vadhati vividhe speaks thus:-Twelve years after my corona- dhammachalane, sayame, da nasavibhageti. tion, I caused a righteousness-ediet to be written Rendered into Sanskrit this becomes :for the benefit and happiness of the public. 1 Devânâmpriyaḥ Priyadarsi rajaivam Aha: Every one who leaves that unassailed shall shadvimsativarshâbhishiktena mayeyam dharmaobtain increase of merit in more than one re- lipir lekhita. Mahâmâtrå maya bahushu jivaspect. I direct my attention to what is useful satasahasreshu jana ayaktåḥ ; tesbam abhiyogo and pleasant for the public, and take such vå dando vê svalantrah kritah? Kimiti P mahameasures as I think will further happiness,
matrå alvastá abhitaḥ karmáni pravartayeyur, while I provide satisfaction to my nearest janasya janapadasya hitasukham upadadhyas, relatives, and to my subjects) who are near,
sânugrahå våcha sukhâkaraṇaduḥkhakaranam as well as to them who dwell far off. As jnásyanti dharmayuktyacha nirnayam radimuch do I devote my care to all corporations ; shyanti janasya janapadasya; kimiti ? aihikanalso I have honoured members of all sects
cha paratrikañ châradhayeyur iti. Mahâmâtra with every kind of work of honour, although, apy arhanti paricharitam mâm, matpurushanam at the same time, I esteem my own communion api chhandam pratyeshyanti. Te 'pi chakreshu the most highly. This righteousness-edict I nirnayam vadishyanti; yena mam mah&mâtrâ have caused to be written twenty-six years arbanty Aradhayitum. Yathâ hi prajám vyakafter my coronation.
tâyâm dhatryam nisrijyasvasto bhavati: "vyakta No. II. of the Dehli pillar** reads :
dhâtri pratipadyate matprajâm sukham pariraDevânampiye Piyadasi lâja hevam kha; sad- kshitum" iti, evam maya mahâmâtraḥ krita davîsativasa-abhisitena me iyaṁ dhammalipi janapadasya hitasukhaya, yenaite 'bhita Abvastas likhâpitâ. Lajuka me bahusu panasatasahasesu santo 'vimanasaḥ karmåņi pravartayeyar iti. janasi ayata ; ++ tesam ye abhihâle va damde vå Etena maya mahåmåtråņam abhiyogo và dando + Variant: pativek hami; Sans pratyavekshe.
11 Variants, ---Lajakd, lajak 4, &c. I Perhaps for kimamkant, kamakand.
$$ Var.-vancha (or, vuohcha). & Variant, atana.
10 Perhaps for janisanti. TT Var.-laghamti. i Literally: sa ti m aprobarta..
• Perhaps for sanipi,-8án apt, and chanhdathndmi. Hitasuk ham is the Latin "utile dulci."
+ Perhaps for samtan. ** See Burnouf, Lotus, p. 741.
I Perhaps for namndsamtan va. # Perhaps for dyatd; Sana. Ayatta.
Perhaps for nilad hasipi or wilapasipi.

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vå svatantrah kritaḥ. Eshtavyâ hy eshâ kirtir a respite of three days, no more and no less; yad vyavahârasamaticha syâd dandasamatâcha. out of consideration that they must be deprived Yavad ito 'picha madivrittir yad bandhana- of life, and in order to forsake every attachbaddhanam manushyâņam tiritadandanám prap- ment to other things, shall they give alms, and tavadhânîm trayo divasi maya yautakam dat- prepare themselves for the life hereafter. For tam, anyûnadhikâh, kshapayishyanti jîvitam iti; thus is my wish, that they, even in the time of nànåsangancha kshapayitum dânam dasyanti imprisonment, may secure to themselves the paratrikam upavasañcha karishyanti. Ichchha happiness of an hereafter, and the practice of hi madiyaivam nirodhasyapi kale påratryam virtue in every kind of respect, self-control, and ârâdhayeyur iti, janasyacha vardhate vividha generous liberality, may increase among the dharmacharanam samyamo danasamvibhaga iti. people.
Translation of No. II. on the Dehli Pillar. No. I. of the Dhauli rock inscriptions Treads King Devânâ mpriya Priyadarsinthus :speaks thus: Twenty-six years after my corona- (Deva)nampiyasa (vacha) nena Tosaliyam mation I have caused this righteousness-edict hâmâtî nagalavi(yo)hAlaka (va)taviya ar kichhi to be written. I have appointed sheriffs over de(khâm)i hain namtam ichhamim kalinam many hundred thousands of souls in the land ; enam pativedaye ham duvâlatecha alabhe ham I have granted to them free power of instituting esacha me mokhyamataduvâsle etasi atha)si arn legal prosecution and inflicting punishment, tuphe anusathi tuphehi bahûsu panasahasesu with intent that the sheriffs undisturbed and ayata janame gachhacha sumusisanam save suundismayed shall discharge their functions ; munise paja mama atha pajâye ichhami haka ka further the interest and the happiness of the savamna sitasukhona hidalo(kika pålalonineya inhabitants of town and country; take cogni- 1 y(ujevati). zance, with benevolence in their manner of speak. This is first corrected by Dr. Kern thus :ing, of what awakens satisfaction or dissatisfac- Devânampiyasa vuchanena Tosaliya mahîtion; and with justice shall pronounca judgment mâtâ nagalaviyohalaka vataviya: a kichhi among the residents in town and country, so that dekhâmi ham nitam ichámi, kâlinam enam patithey may receive reward here and hereafter. vedaye ham, duvålatecha alabhe ham; esacha
And the sheriffs must serve nue, and, at the me mokhyamatadavâle etasi athasi am taphe same time, they shall take cognizance of the anusatha. Taphe hi bahůsu på nasahasesu ayati wishes of my men. || They shall also pronounce jane me gachhecha sumunisanam. Save sumujudgment in the provinces, and there with shall nise pajâ mama; atha pajâya ichậmi hakam te the sheriffs be pleased to satisfy me. Because, savena hitagakhena hidalokikapalalokikâye yuas any one who entrusts his offspring to a nurse 1 jevůti. is at rest, thinking "an efficient nurse will And translated into Sanskrit this becomes.:-- take care of my offspring diligently and well," so | Devânâmpriyasya vachanena Tosalyam mahahave I appointed sheriffs for the advantage and mâtra nagaravyavaharaka* vaktavykh : yat kifihappiness of the natives, so that they, feeling chit pa yamy aham nitam ichchhami, ka riņam themselves undisturbed and undismayed, may enah prativedaye 'ham; etachcha mama muwithout reluctance prosecute their business. khyamatadvaram etasminn arthe yad yûyam For this end I have committed to the sole anusishtah; yûyaṁhi bahushu jivasahasreshv power of the sheriffs both legal prosecution and ayukta majjane gachchhecha sujanânâm. Sarvas imposition of punishment. Because it is an sujanaḥ prajâ me; yathå prajâyây ichchhâmy enviable renown for a prince) that there is aham te sarvena hitasukhenaihalokikapáralokiequality of law and equity of punishment. Up kaya yajyeyur iti. to the present day it has also been a steadfast Translation of No. I. of the Dhauli Inscriptions. custom of mine to grant to the prisoners who In the name of De vânâmpriya be it said to have been condemned to the utmost punish- the magistrates charged with the jurisdiction ment, and have reached the time of execution, of the city of Tosali. Every cause which is
It is not quite certain whether this means subordinate | Magadhi of the edicta, munise, not pulise. functionaries, or subjects in general. We may remark that See Burnouf, Lotus de la Bonne Loi, p. 672. the word for "men" in the widest signification is in the Better vydvandrika.

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XIII
J. Hurgess fecit.
ASOKA INSCRIPTION,-EDICTS XXIV.
Indian Antiquary.
Colletype by W. Griggs
XIV
X
XI
XII

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submitted to iny judicial decision I wish to have investigated; I convince myself of the guilt of the perpetrators, and I act myself according to a steadfast principle. The prin. ciple on which I place the highest value in these is conımunicated to you in this instruction. Because ye are placed over many thousands of souls among the people, and over the whole number of the good. Every good man is a child to me; as for a child, I wish that theyt may be blessed with everything which is useful and pleasant for this world and hereafter.
No. XIV. of Girnar. The last of the edicts is engraved to the right of the thirteenth, and is in five and a half lines. It reads thus :
Ayam dharmalipi Devânampiyena Piyadasina rAnA lekhapita asti eva' sankhitena asti majhamena asti vistatana nâcha savam savata ghatitam • mahalakepi vijitam bahucha likhitan likhåpayisanchema asticha etakampunapunavutam tasa. tasa athasa madharitâya kimti jano tatbâ patipajethatata ekada asamâtar likhitam asamdesam va sachhayakaranarn va alocheptá lipikarâparadhena vas
Professor Kern's revised reading of the text is as follows:
Ayam dhari malipi Devånampiyena Piyadasina rina lekhápitâ ; asti eva samkhitena, asti majha. mena, asti vistatena, nocha savam savata ghatitam; • mahälakamhi vijitam, bahucha likhitam likhâpayisam... Asticha etakam punapunavutam tasa-tasa athasa madhuriya (or madharat@ya); kiinti? jano tathå pațipajetha. Tata ekad& asa- matar likhitam asadisam và sachhayakaranar va • alocheptâ lipikaraparadhena vå.
In Sanskrit :
Iyam dharmalipir Devânampriyena Priyadarsina rajna lekhita; asty eva sankshepato 'sti madhyamam asti vistârena, nacha sarvan sarvatra ghatitam; mabaddhi râshtram bahucha likhitam alilikham. Asticha, tâvat, punaḥ punaruktam, tasyatasyarthasya madhuryat; kimiti ? janas 'tatha pratipadyeteti Tattad ekadasamâptan likhitam
asadsisam vå, sachchhâyopekshaya va lipikarâparadhena vå.
Translation of No. XIV. of Girnar. King Devân âmpriya Priyadarsin has caused this righteousness-edict to be written, here concisely, there in moderate compass, in a third place again at full length, so that it is not found altogether everywhere worked out ; (?) for the kingdom is great, and what I have caused to be written much. Repetitions occur also, in a certain measure, on account of the sweetness of various points, in order that the people should in that way (the more willingly) receive it. If sometimes the one or other is written incompletely or not in order, it is because care has not been taken to make a good transcript|l, or by the fault of the copyist (i.e. the stone-cutter).
Professor Kern thus concludes :-The edicts introduced into this treatise give an idea of what the king did for his subjects in his wide empire, which extended from Behår to GÂn. dhára, from the Himalaya to the coast of Coro. mandel and Pandyal. They are not unim. portant for the criticism of the Buddhistio traditions, though they give us exceedingly little concerning the condition of the doctrine and its adherents. The prince went over to Buddhism in the eleventh year of his reign. He was a zealous Buddhist who concerned. himself with the spiritual interest, and even with the catechism, of his co-religionists. At fitting time and place, he makes mention, in a modest and becoming manner, of the doctrine which he had embraced; but nothing of a Buddhist spirit can be discovered in his state policy. From the very beginning of his reign he was a good prince. His ordinances concerning the sparing of animal life agree much more closely with the ideas of the heretical Jainas than those of the Buddhists.
Although, then, the inscriptions of Asoka
+ Deáram, properly "entrance," is not only uplya abhyupd ya, as the native lexicographers periphrase it, but also rydya, "principle, fandamental eleinent, axiom, method."
Thus (e.g.) when in the Panchatantra, 166, 17, it is said dharmasastradudrendsmakam nimayh dehi, that means "give sentence according to the principles pertaining to jurisprudence." It is true that the proper meaning of nydyt itself is also "entrance."
I "They," in the plural, on account of the plural idea in the collective "every."
$ The new readings in the estampage are:-In line 2 sa wata for pavata; in line 4 kinti for kiti ; in line 5 asandesam for asadeśam.
Sanskrit chhaya "transcript, copy," is wanting in the dictionaries, the word is well known to the paruits, and occurs also in the Bombay editions of Sanskrit dramas.
In one part of No. V.. which is equally corrupt in all the three redactions, he names, as the extreme (Western) por tions of his kingdom-in Girnar, "Yona-Kam bolja) - Gamdharanam Ristika-Petenik Anamn": in Dhauli Yana-Kambocha-Gamdhalesu, L. thika - Pitenikesu." Except the last name, this can easily be restored, in Girnar "Yona-KambojaGard hårdnan Rastika - Petenik na in." These names have been already explained correctly by Prof. Lassen, with perhaps the exception of the last. See Ind. Alt. (2nd ed.) 137 r. II. 251.

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the Humane muy be only in part of direct interent for the history of Buddhism, yet the trouble bestowed upon the reading has not been lost. The Asoka with whom we become acquainted from his own words forms & striking contrast to the caricature which is exhibited to us in the works of Buddhists and others as the image of the noble king.
[The reader anacquainted with the history of these in. scriptions will get some light from papers in the Jour. R. As. Soc. vols. VIII. and XII. by Professor H. H. Wilson; and in Jour. Bomb. Br. R. As. Soc., Jan. 1850 and Jan. 1853, by the late Rev. Dr. Wilson of Bombay ; Burnouf's Lotus de la Bonne Loi, Appendix X.; Mrs. Spiere's Life in Ancient India; Lassen's Alterth. Bd. II. ; &c. Much of the ingenious criticism of Dr. Kera has been omitted in the above abstract from want of room.]
A GRANT OF CHHITTARÂJADEVA, MAHÂMANDALEŠVARA OF THE KONKAŅA.
BY G. BÜHLER. This grant is one of the series of inscriptions, But, be that as it may, during the 9th and 10th from which extracts have been given by Mr. centuries of our era the Silah & ras were feudaWathen (Jour. Beng. As. Soc. vol. II. p. 383). tories of the Rashtrakūtas of Manyakheta, and
Through the kind offices of Mr. F. F. later of the Chalukyas of Kalyaņa, and held, Arbuthnot, Collector of Boinbay, I obtained the besides the Konkaņa, considerable parts of the loan of the original from the owner, Mr. Hormasji Dekhan, between Sattârâ and Belgâm. They C. Ashburner, on whose land near Bhandup it were probably divided into two or more distinct was found some forty years ago. The plates are lines. The varsávalis are, however, in great three in number, and are connected by a very confusion, as the inscriptions in which they stout ring with a seal, bearing a Garuda, the occur have been deciphered imperfectly. Accognizance of the Silah ara's. Each plate cording to our inscription the varsávali stands measures 7 inches by 4. The first and the last as follows: are inscribed on the inner side only, and the
1. Kapardî I. second on both sides. They are well preserved. The characters are ancient Devanagari,
2. Pulasakti. and closely resemble those of the Malwa inscrip
3. Kapardi II., surnamed Laghu. tions of V & k pati, Bhoja, and their successors, as well as those of the later Råshtrakūtas
4. Ghayuvanta. or Yadavas.
The donor of this grant is Chhittarâjade va, of the Silâhâ ra or Silê ra dynasty,
5. Jhanjha. 6. Goggi. which derives its descent from the Vidyadhara
7. Vajjadadeva I. Jim û ta vâhana, the son of Jim û taketu, and is sometimes called simply the Vidyadhara
8. Aparajita. family. The Vidyadharas are a race of demigods frequently mentioned in Buddhist works,
9. Vajjadadeva II. and appear as the attendants of Siva in certain le
10. Kesideva gends, such as those treated in the Vsihatkathás
(Saka 939). of Kshemendra and Somadeva. The progenitor
11. Chhittarája of the family, Jim û ta và hana, has, of course,
(Saka 946). no better claim to be considered a historical person The name of the fourth king is certainly than the Chuluka, from whom the Chalakyas wrong. For the metre requires that its first are sometimes derived. Lassent thinks that the syllable should be long. Probably Vappu vanna, Silâhâ ras are of northern Origin, as a Kâfir tribe the reading of the facsimilel of the grant of called Sil&r is found in northern Kábulistân. Kesideva (Arikesari) gives the correct form.
• Mr. Wathen's Chbinnardjs is a misreading, and Prof. 1 Ind. Alt. vol. IV. p. 113. Lassen's Chihnarja a further distortion of Mr. Wathen's
$ See Lassen, Ind. Alt. vol. IV. loc. cit. mistake. Conf., 6.g., Vikrdmanka charita VIII. 3.
|| As. Res. vol. I. p. 357.

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A GRANT OF CHHITTARÅJADEVA.
277
It is also probable that a king has been omitted The donee, Amadevaiya, son of Vipranodabetween Aparâjita and Vajjad adeva II., maiya, who belonged to the Chhandogasakhả or at least the real name of Aparajita has been left of the Samaveda, must have been a southerner, out; for the verse in which the names of Ke- | as the termination of his name, aiya, shows. sideva and Vajjadadeva II. occurs is mutilated. The same remark applies to the ministers It consists of two pádas only, the second of Siha paiya and Nagan aiya, and the which offends against the metre. Besides, a writer of the sásant, Jogapaiya. comparison with Kesideva's (Arikesari's) grant The field which was granted to Amadevaiya shows that there followed a good deal after v. 8, was situated in the village of Noura, now which is left out in our sásana. Unfortunately Nowohor, belonging to the vishaya or táluka of the latter portion of the facsimile given in the Shatshash thî, the modern Salsette, and inAsiatic Researches and the whole of the transla- cluded in Sristh â na ka or Thâņa. The tion are so untrustworthy as to be useless for village of Gomvaņi is now called Gowhan, the purpose of attempting a restoration. Like and lies a little north of Bhâu đập. Gorapavali nearly all inscriptions read fifty or sixty years is not to be traced on the Trigonometrical ago, Kesideva's grant requires re-deciphering. Survey map, but it may be the old name of
The date of the grant is given as Sunday, Bhandup, which occupies nearly the place asKartika Suddha 15, Saka 948 (i.e. 1026 A.D.), and signed to Gorapavali. It is worthy of note it is added that an eclipse of the snn took place | that the " king's highroad" (rajapatha), which, on that day. It is clear that either the date must according to the grant, passed to the west of be wrong, or that instead of an eclipse of the sun' the piece of land granted, followed nearly the an eclipse of the moon' ought to be read. I sus- same line as the present road from Bombay pect that the former is the case, and that, while to Thânâ. It no doubt connected one of the the grant was made on the occasion of an eclipse many harbours of Salsette, or Bombay, with of the sun, it was written on the date mention- Thinit. Regarding the residence of Chhittadeva, ed. A similar discrepancy occurs on the Morvi Puri, I am only able to repeat Mr. Wathen's plate, which ie dated Sudi 5, when an eclipse | conjecture that it may be Girapuri or Eleof the sun is stated to have taken place! phanta.t
TRANSCRIPT.
Plate I. (') ओं जयश्चाभ्युदयश्च ॥ लभते सर्वकार्येषु पूजया गणनायकः । विघ्नं निघन्स वः पायादपाया. (°) गणनायकः ॥ सवः पातु सिवो नित्यं यन्मौलौ भाति जावी । सुमेरुसिखरोद्गच्छदच्छचंद्रकलोप(२) मा ॥ जोमूतकेनुतनयो नियतं दयालुर्जीमूतवाहन इति त्रिजगत्प्रसिद्धः । देहं निजं तण(') मिवाकलयन्परात्] यो रक्षतिस्म गरुडात्खलु संखचूडं ॥ तस्यान्वये नरपतिः समभूत्कप(२) र्दी सीलारवंसतिलको रिपुदर्पमर्दी । तस्मादभूच तनयः पुलसक्तिनामा मार्तण्डमण्ड(°) लसमानसमिद्धधामा ॥ जातवानथ लघुः स कपर्दी सूनुरस्य सकलैररिवगैः । यद्भ(') येन सलिलाञ्जलिरुचैर्दीयते [स्म निजराज्यसुखाय ।। तस्मादभूच्च तनयो भुवनैकवीर: श्रीघयव(8) न्त इति संगररङवीरः । श्रीझंझ इत्यभवद्यस्य सुतः सुकीर्तिर्भाताथ गोग्गिनृपतिः सम(१) भूत्सुमूर्तिः ॥ तस्माद्विस्मयकारिहारिचरितप्रख्यातकीतिः सुतः श्रीमान्वज्जडदेवभू(10) पतिरभूद्धचक्रचूडामणिः । दाईण्डैकवलस्य यस्य सहसा संग्रामरंगांगणे (1) राज्यश्रीः स्वयमेत्य वक्षसि रति चक्रे मुरारेखि ॥ जयन्त इव वृत्रारेः पुरारे(") वि षण्मुखः । ततः श्रीमानभूत्पुत्रः सच्चरित्रोपराजितः ॥ कर्णस्यागेन यः (13) साक्षात्सत्येन च युधिष्ठिरः । प्रतापाद्दीप्तिमार्तण्डः कालदण्डश्च यो द्विषां ॥ • Ind. Ant. vol. II. p. 258.
शीलारवंश. L.7, read रुच्चैर्दीयतेस्म नि. with facsimile + Possibly Rajpuri.-ED.
in As. Res. vol. I. p. 313; perhaps वप्युवन or वप्पुवन्त for + Line 2, read शिवो शिखर'. L.4, read शंखचूडं. L.B, read | घयुवन्तः compare facsimile As. Res. loc. cit. L.8, read धाता.

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(") तस्मादभूद्वज्जडदेवनामा ततोग्रजः श्रीसिदेवश्च । तद्वात(15) जो वज्जडदेवसूनुः श्रीच्छित्तराजो नपतिर्बभूव । शीलारवंसः शिसुना-
Plate II.4. (1) पि येन नीतः परामुन्नतिमुन्नतेन ॥ अतः स्वकीयपुण्योदयात्समधिगताशेषपंचमहा(२) शब्दमहासामन्ताधिपतितगरपुरपरमेश्वरसिलाहारनरेंद्रजीमूतवाहना-गा (२) न्वयप्रसूत सुवर्णगरुडध्वजसहजविद्याधरत्यागजगज्झम्पिमण्डलिकशिखा(') मणिसरणागतवजपंजरप्रभृतिसमस्तराजावलीसमलंकृतमहामण्डलेश्वरश्री(6) मच्छित्तराजदेवनिजभुजोपाजितानेकमण्डलसमेतं
पुरीप्रमुखश्चतुर्दशग्राम(6) सतीसमन्वितं समयकोंकणभुवं सपनुशासति तच्चैतद्राज्यचिन्ताभारमुद्हत्सु सर्वाधिका(') रिश्रीनागणेयसांधिविग्रहिकश्रीसीहपैयकाटशांधिविग्रहिकश्रीकपदिश्रीकरणा(७) दिपंचप्रधानेषु सत्सु अस्मिन् काले प्रवर्त्तमाने स च महामण्डलेश्वरश्रीमच्छित्त(१) राजदेवः सर्वानेव स्वसंवध्यमानकानन्यानपि समागामिराजपुत्रमंत्रिपुरोहि(10) तामात्यप्रधानाप्रधाननैयोगिकांस्तथा
राष्ट्रपतिविषयपतिनगरपतिग्रामप(1) तिनियुक्तानियुक्तराजपुरुषजनपदांस्तथा
हंयमननगरपौरत्रिवर्गप्रभृतींश्च (12) प्रणतिपूजासत्कारसमादेसैः संदिशत्यस्तु वः संविदितं यथा ॥ चला विभूति: (15) क्षणभंगं यौवनं । कृतान्तदन्तान्तरवर्ति जीवितं ॥ संसारः सहजजरामरणसाधार(14) णं शरीरकं । पवनचलितकमलिनीदलगतजललवतरलतरेव चायुषी इति मत्वा (11) द्रढयन्ति दानफलं । तथा चोक्तं भगवता व्यासेन ॥ अमेरपत्यं प्रथमं सुवर्णं भूर्वैष्ण
Plate II.B. (1) वी सूर्यसुताश्व गावः । लोकत्रयन्तेन भवद्धि दत्तं यः कांचनं गां च महीं च दद्यात् ।। इति धर्माध. (२) र्मविचारचारुचिरन्तनमुनिवचनान्यवधार्य मातापित्रोरात्मनश्च श्रेयसोर्थिना मया सक-* (3) नपकालातीतसंवत्सरसतेषु नवसु अष्टचत्वारिंशदधिकेषु क्षयसंवत्सरान्तर्गतका(+) तिकसुद्धपंचदस्यां यत्रांकतोपि संवत् ९४८ कार्तिक सुद्ध १५ रवौ संजातो आदित्य(5) ग्रहणपर्वणि सुतीर्थे स्नात्वा गगनैक चक्रचूडामणये कमलिनीकामुकाये भगव(७) ते सवित्रे नानाविधकुसुमश्लाध्यमयं दत्वा सकलसुरासुरगुरुत्रैलोक्यस्वामिनं भ(') गवन्तमुमापतिमभ्यर्च्य यजनयाजनाध्ययनाध्यापनादिषटर्मनिरताय ऋतुक्रिया(9) काण्डसोण्डाय पारासरगोत्राय , च्छंदोगशाखिने "महाब्राह्मणाय आमदेवैया(१) य विप्रनोडमैयसुताय यजनयाजनाध्ययनाध्यापनादिषट्रर्मकरणाय आगता(10) भ्यागतनियनैमित्तिकसम्व्यवहारात्यं बलिं चरुकवैस्वदेवामिहोत्रक्रतुक्रिया(1) ग्रुपसर्पणार्थ स्वपरिग्रहपोषणार्यं च श्रीस्थानकाभ्यन्तरषटुष्ठीविषयान्तःपाति(1) नोउरणामान्तप्रति वोडणिभदक्षेत्रं यस्य चाघाटनानि पूर्वत:गोवणिमर्यादा दक्षि(13) णत गोरपवलीमर्यादा पश्चिमतो राजपथ: पूर्वोत्तरतो गोवणि(14) मर्यादा एवं चतुराघाटनोपलक्षितं ससीमापर्यन्तं समस्तोत्पत्तिसंयुक्तं (15) अचाटभटप्रवेसं अनादेस्यं अनासेध्यं उदकातिस्वर्गेण नमस्यावृत्त्या परमया भ.
• Line 2, read शक. L. 3, read शतेषु. L. 4, read शुद्ध.' 4 Line 3, read शिला'. L. 3, read माण्डलिक. L.4, read | संजाते. L. B, rend कामुकाय. L.8, read शौण्डायः पाराशरणा'. L.E, read राजदेवे-समेत प्रमुखच. L.6, read | शर'. L. 10, read वैश्वदेव L. 12, possibly चोडणिभट्ट". जाती. L.7, rond सांधिवि. L. 12, rend समादेशः L. 13, read | L. 16, read प्रवेश्य अनादेश्य उदकातिसम्र्गेण. संसारस. L. 14, read तरलतरैव.
FL. 15, road
ला . L. 3, road प्रमुखच. L.

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A GRANT OF CHHITTARÅJADEVA.
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%3
Plate III. (1) क्या प्रतिपादितं । तदस्य सान्वयवधोरपि भुंजतो भोजयतो वा कृषतः कर्षयतो वा (१) न केनापि परिपन्थना करणीया ॥ यत उक्तमेव महामुनिभिः बहुभिर्वसुधा भु. (१) का राजभिः सगरादिभिः ।। यस्ययस्य यदा भूमिस्तस्यतस्य तदा फलं ॥ दखा भूमि भाविनः (.) पाथिवेंद्रान्भूयोभूयो याचते रामभद्रः ! सामान्योयं धर्मसेतुर्नपाणां कालेकाले पालनी(5) यो भवद्भिः ॥ इति महर्षिवचनान्यवधार्य सर्वैरपि समागामिभिर्भूपालै पालनध(°) मफललोभ एव कलनीयः । न पुनस्तलोपनपापकलंकाग्रेसरेण केनापि भवितव्यं ॥ (') यस्त्वेवमभ्यत्थितोपि
लोभादज्ञानतिमिरपटलावृतमतिराच्छिद्यादाच्छिद्यमानमनु() मोदेत वा स पञ्चभिरपि पातकैरुपपातकैश्च लिप्तौ रौरवमहारौरवांधतामिस्रा
(१) दिनरकांश्विरमनुभविष्यति । तथा चोक्तं व्यासेन || स्वदत्तां परदत्ताम्वा यो हेरत वसं(10) धरां । स विष्ठायां कृमिर्भूत्वा कृमिभिःसह पच्यते ॥ यथा चैतदेवं तथा शासनदाता (1) लेखकहस्तेन स्वमतमारोपयति । यथा मतं मम महामण्डलेश्वरश्रीच्छित्तराजदेवस्य म(") हामण्डलेश्वरश्रीमद्वज्जडदेवराजसूनोर्यदत्र शासने लिखितं । ॥ लिखितं चैतन्मया (15) श्रीमद्राजानुज्ञया भाण्डागारसेनजोगपैयेन भाण्डागारसेनमहाकविश्रीनाग(14) लयभ्रातस्तेन यदत्रोनाक्षरमाधिकाक्षरम्वा तत्सवं प्रमाणमिति ॥ श्रीर्भवत ___Translation
Kapardi out of fear of whom all his enemies 1. May that Leader of the Ganas pro-offered libations of water for the welfare of their tect you from misfortune who destroys obsta- kingdoms.** cles, and who by means of worship receives | 6. His son was the illustrious Ghayu consideration in all undertakings.
vanta, (called also) Bhuvanaikavira, a 2. May that Siva protect you on whose head |
hero on the battle-field. His famous son was Ganga glitters, resembling the brilliant crescent
the illustrious Jhanjha; next his brother the of the new moon when it rises over Sumeru's beautiful Goggi became king.tt crest.
7. From him sprang a son famed for his as3. The ever-compassionate son of Jimitaketu, tounding and enchanting deeds, the illustrious Jimata váhana, is famed in the three worlds, prince Vajjadadera, a chief of kings. who, valuing his own body not more than a Royal Fortune, suddenly approaching him of straw for another's sake, saved, indeed, San- her own accord on the battle-field, took delight khachada from Garuda.||
(in resting) on the bosom of that (prince), 4. Among his descendants arose Kapardi, whose only force was his strong arm, as if he an ornament of thesilara race, who destroyed | were) Murari.tt. the pride of his enemies; and from him sprang ____8. As Jayanta sprang from (Indra) Vritra's & son, called Pula sakti, whose blazing splen- foe, and six-faceu (Kumdra) from (Siva) the foe dour equalled that of the sun.
of Pura, so an illustrions, virtuous son, (nanod) 5. Then a son was born to him, that Laghu Aparajita, was born to him,
+ Line 1, road सान्वयबंधार. L. 5, rend भूपालैः. L7, |
to be torn in the victim's place, forms the sabject of the
Naganandandfaka, which see. Vide Ind. Ant. vol. I. read भ्यत्यितो . L.8, read लिप्तो..
p. 147. Metre vasantatilaka. The verse contains & yamaka, which obscures its
Metre vasantatilaka. meaning. The syllables ganandyakah at the end of the
"Metre svagata. 'Laghu Kapardr means 'Kapardi first half-verse must be dissolved into ganandḥ and yakah.
junior.' The latter is the relative pronoun yah with infix ak, which
Metre vasantatilaka. Regarding the correct form may be inserted before the terminations of all pronouns.
of the name Ghayavanta see above. BhuvanaikaMetre amushtubh.
vira may be taken also as a simple epithet, and be trans$ Metre anushfubh.
lated by the only hero in the world.' || The story of Jimatav hans, who saved the 11 V. 7. Metro sdrd alavikridita. Lakshmi (Fortone) Nagra Sankhach ads from Garuda by allowing himself is the wife of Vishnu (Murfri).

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9. Who in liberality resembled Karna, in the assembled men of royal caste, ministers, Puro. truthfulness Yudhishthira, who, a brilliant son hitas, councillors, chief and minor officials, whein valour, (destroyed) like Yama's staff his ther connected with himself or strangurs, as well enemies. $
as the lords of rashtras (zillås), the lords of 10. From him sprang one who was called vishayas (talakas), the lords of towns, the lords Vajjada de vay and then followed) the of villages, officials and non-official persons, (latter's) elder brother, the illustrious Kesi. servants of the king, and rayats, likewise the de va.
citizens of the town of Hanyamana, be11. Next his nephew, the illustrious Chhit! longing to the three (twice-born) castes and tarâja, the son of Vajjadadeva, became king. others, as follows: When an infant, that great (prince) already
"Be it known to you that knowing pros. raised the Silára race to its highest eleva- perity to be uncertain, youth to last for a tion. T
short time only, life to be lying in the Therefore, while the great provincial ruler, jaws of death, the body to be subject to decay the illustrious Chhittarâjadeva, who in and death that are natural in this world, and reward of his own spiritual merit has obtained health, to be exceedingly unstable like the all the five great titles, who is the great lord water-drop that hangs on a wind-moved lotusof the Samantas, and the ruler of the town leaf, having considered the sayings of ancient of Tagara, who is born in the race of) munis which are beautifol through their disthe Silâhâra kings, the descendants of Jim u. tinguishing between merit and demerit and ta va hana,-who carries on his banner a which affirm the meritoriousness of gifts, such golden Garuda,t whose liberality, natural to as the text of the divine Vyâsa, “Gold is the (him as to) a Vidhya dhara, surpasses the firstborn of Fire, from Vishņu sprang the world, I who is chief among the provincial chiefs, Earth, cows are the children of the Sun; he who protects suppliants like an adamant cage, who gives gold, & cow, and land has given the and so forth, and who is made illustrious by three worlds," being desirous (to promote) my the whole succession of kings, rules over the own and my parents' welfare,--having bathed at whole Konkaņa country, containing 1,400 an excellent tirtha on a Sunday, the 15th day of villages, chief of which is Puri, as well as the bright half of Kârtika of the Kshaya year over various provinces conquered by his own (of the Brihaspati cycle), after nine hundred and arm, --while the chief five officers of the state, forty-eight years of the Saka king had passed, the prime minister, the illustrious Naga- in figures Samvat 948, Kartika Suddha 15, on naiya; the minister for peace and war, the il- the day of an eclipse of the sun,-having lustrious Siha paiya; the minister of peace offered an arghya 9 commendable on account and war (in) Kanarâ, the illustrious Kapardi; of various flowers to the divine Savitri the only the (chief) secretary, $$ and others who bore ruler of the sky and the lover of the day-lotuses, the weight of the cares of that kingdom lll were and having worshipped Siva the guru of the in existence ;-at this time the great provincial Suras and Asuras, the divine husband of Uma, chief, the illustrious Chittar åjadeva ad- I have given, in the attitude of a worshipper dresses with salutations, worship, and respect all with the greatest devotion, --confirming the gift
$ 8, 9. Metre anushbubl. I feel somewhat doubtful jhampin 'a monkey.' i.e. the jumper.' The verb jhamp about the name of this king, which alone among so many meant, therefore, to jump. In favour of my rendering, Deál forms is pure Sanskrit. But it seems to me impossible to surpass,' it may be urged that other Sanskrit verbs to refer the two verses to Vajjada devs II. mentioned meaning 'to jump,' e.g. 'langh,' have the same secondary in verse 10, and Aparajita is the only word which can signification. be taken for a name. Perhaps it is & Biruda.
$$ The Petersburg Dictionary gives for frikarana the Metre upajati. The verse consists of two padas only, and the second pada is deficient in one syllable and
meaning 'a pen.' In a great many inscriptions of the 11th otherwise wrong.
and 12th centuries, e.g. the Gimnar and Abû inscriptions
of Vastupala, it is used to denote an office or officer. Tll. Metre upajati.
Etymologically it means either making or writing the • I agree with Mr. Wathen in taking Tagarapurapare- word Srl, or person who makes or writes the word fr.' mefvara merely for a title.
21 is the usual heading of native letters. Accordingly the seal of our sasana bears represen. tation of Garuda.
The construction is here, as elsewhere, not strictly I The meaning attributed here to the root jhamp is
grammatical. un apported by analogous passages. The Pet. Diot. gives | TT. An offering of perfumed water into which flowers for jhampa the meaning s woop, & jump, and for have been thrown.

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281
with a libation of water,--to the great Brahman on the south the frontier of Gorapavali, on Amadevaiya, the son of Vipranodumaiya, the west the king's highroad, on the north-east who is constantly engaged in the six (lawful) the frontier of Govani, (the same field) being occupations of a Brahman, viz.) sacrificing for not to be entered by irregular or regular soldiers, his own sake, sacrificing for others, studying nor to be assigned to others), nor to be attached. and teaching the Vedas), and so forth; who is "Therefore nobody is to cause any hinversed in the section (of the Vedas treating) of drance when he, his descendants and relations the performance of kratus, who belongs to the enjoy it, cause it to be enjoyed, cultivate Pârâsaragotra and to the Chhandog a- it, or cause it to be cultivated.* ......... så khâ, for the performance of the six (lawful) works, viz. sacrificing for his own sake, sacri- and as this is, accordingly the giver of the grant ficing for others, studying and teaching, and so makey known his mind. What has been written forth ; and for the daily and occasional enter- in this grant, that agrees with my intentainment of guests who have arrived in or out tion, (vit. that) of the great provincial ruler of season, and for defraying the expenses of bali, the illustrious Chhittarâjadeva, the son charu, vaiévadeva, agnihotra, kratu, and other of the great provincial ruler the illustrious Vajsacrifices, and for the maintenance of his family, jadadevarája. And this has been written the field of Vodanibhattha up to the limits of by order of the king, by me Bhåndagårasenat its boundaries, and together with all its produce, Jogapaiya, the nephew of Bhåndâgârasena which is situated in the village of Noura, in- Mahakavi Sri Nagalaiya. Whatever words may cluded in the tâlukâ of Shatshashthi in- be deficient in syllables, or may have syllables cluded in Sri Sth â na ka, the boundaries of in excess, all have authority. May prosperity which are on the east the frontier of Gomvani, attend (all)!”
BOOK NOTICE. The INDIAN TRAVELS OF APOLLONIUS OY TYANA, and the Philostratus's work, which must be judged of by
Indian Embassies to Rome from the reign of Augustus its contenta. Mr. O da Raan voir Prinnly avaminad to the death of Justinian. By OSMOND DE BEAUVOIR
the statements it contains regarding India, and PRIAULX. (London : Quaritch.)
shows that they are full of the most glaring disThis book (which has been long in reaching us) crepancies, and mostly, if not all, exaggerations of is a reprint, with important additions and correc the most absurd stories previously told by Ktesias, tions, of several papers that appeared more than Arrian, Megasthenes, &c. Reviewing the whole, fourteen years ago in the Journal of the Royal he considers "that Apollonius either pretended Asiatic Society. Sixty-two pages, or about a or was believed to have travelled through and fourth of the book, is devoted to Apollonius of made some stay in India, but that very possibly Tyana, a Pythagorean pretender to magical pow. he did not visit it; and that if he did visit it Daers, who flourished in the first century of the mis never accompanied him, but fabricated the Christian era, but whose life, as it has come down journal Philostratus speaks of: for it contains to us, is founded on a journal said to have been some facts from books written upon India, and kept by his companion Damis, an Assyrian, which tales current about India which he easily collected was, upwards of a century after his death, presented at the great mart for Indian commodities, and reby one of his family to the Empress Julia Domna, sort for Indian merchants-Alexandria." the wife of Septimius Severus, who worshipped The first Indian embassy is that to Augustus, the Christ with Orpheus and Apollonius among his account of which is thus given by Strabo:-**"Nikopenates. The Empress gave this journal "to Phi- laus Damaskenus states that at Antioch Epidaphne Jostratus, a sophist and a rhetorician, with in. he met with ambassadors from the Indians, who structions to re-write and edit it; and so re-written were sent to Augustes Cæsar. It appeared from and edited he at length published it, but not till the letter that several persons were mentioned in after the death of his patroness, the Empress," in it, but three only survived, whom he says he saw. 217 A.D. This history of the life of Apollonius, The rest had died, chiefly in consequence of the then, makes it suspicious whether the journal of length of the journey. The letter was written in Damis, if ever it existed, gives any authority to Greek upon parchment (Sup@epa); the import of
The portion left untranslated contains the usual ad. Bhanda gdrasena appears to mean treasurer.' monition addressed to future kings, and the comminatory
Goog. lb. XV. c. 1578. verses against resumption from the Mahabharata.

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it was that Porust was the writer ; that although he was the sovereign of six hundred kings, yet that he highly esteemed the friendship of Cæsar; that he was willing to allow him a pass through his country, in whatever part he pleased, and to Assist him in any undertaking that was just.
"Eight naked slaves, with girdles round their waists, and fragrant with perfumes, presented the gifts which were brought. The presents were a youth, a sort of Hermes, born without arms, whom I have seen ; large snakes; a serpent ten cubits in length; a river tortoise of three cubits' length; and a partridge (?) somewhat larger than a vulture. They were accompanied by the person, it is said, who burnt himself to death at Athens. This is the practice with persons in distress, who seek escape from existing calamities, and with others in prosperous circumstances, as was the case with this man. For, as everything hitherto had succeeded with him, he thought it necessary to depart, lest some unexpected calamity should happen to him by continuing to live with a smile, therefore, naked and perfumed, he leaped into the burning pile. On his tomb was his inscription -- Zarmanochégas, an Indian of Bargosa, who, according to the ancestral custom of the Indians, gave himself immortality, lies here."
This embassy is also noticed by other writers, though there are considerable discrepancies in the various accounts; and the author concludes from the presents, the Greek letter and its commercial tone, that it was planned and organized by Greek traders of Alexandria, and more for Greek than Hindu interests, and was probably sent by some petty râja on the west coast at their instigation.
The second embassy is that mentioned by Pliny (Nat. Hist. VI. 24) as arriving about A.D. 44 from Ceylon, and which consisted of Rachias and three others sent by the king of the island to Claudius, in company with Annius Plocamus, who had been driven by a gale of wind across the Arabian Sea to Taprobane. This our author, we think with scarcely sufficient reason, is inclined to regard as sent by a Tamil prince rather than by the Sinhalese king.
The remaining four embassies are barely noticed by historians. The first was to Trajan,ll A.D. 107; the second to Antoninus Pius, A.D. 138-161; the third, to Julian, reached him, according to Ammianus Marcellinus,* before it was expected, A.D. 361;
and the fourth, to Justinian,tt reached Constanti. nople in A.D. 530. The discussion of these, and of the notices of India in Greek and Roman authors during this period, occupies the second half of the volume. Much varied reading has been brought to bear on the subject, and the examination of the statements of the various authors is of the most searching character, often tending to throw doubt on the originality of their information: even of Cosmas Indicopleustes the author doubts that he ever was in India.
"On a review of these notices of India," he remarks that "it seems : 1st, That for a century after the fall of Palmyra no important mention of India was made by any Greek or Latin writer whatever. 2ndly, That the accounts of India which then and afterwards appeared, whether in travels, geographies, histories, or poems, those in the Topographia Christiana excepted, were all in the main made up of extracts from the writings of previous ages, and added nothing to our knowledge of India. 3rdly, That of such writing these compilers in general preferred, not those which recorded authenticated facts, it but those which worked most upon the imagination, and they indeed heightened their effect by new matter of the same character. 4thly, That these writings gradually took rank with, and even displaced, the more critical studies of Strabo, Arrian, Ptolemy, &c. Thus the Periegesis of Dionysius,SS on which Eustatius wrote a commentary, and the Geography of the anonymous writer who, so far as ] know, first gave locality to Eden, |||| were honoured by Latin translations, and, judging from the currency their fictions obtained, became the textbooks of after-ages. Thus, too, the Bassarika of Dionysius for Indian countries and towns is more frequently referred to than either Strabo or Arrian by Stephanos Byzantius; and thus the Apollonius of Philostratus becomes an authority for Suidas and Cedrenus, who borrow from him their accounts of the Brâhmans, to which Cedrenus adds some particulars drawn, partly from the anonymous Geography probably, partly from the Pseudo-Callisthenes, and partly from some other writer whom I am unable to identify. 5thly. That of Eastern travellers in the fourth and fifth centuries many were priests, as we may surmise from the number of Christian churches in India,
|| Dio Cassius, vol. I. pp. 68, 156, vol. II. p. 313, ed. Bekker. TAurelian Victor, Lpit. xvi. * Amm. Marcell. xxii. 7. t Malalas, p. 477.
II The description of India in Ammianus Marcellinus must be excepted from this censure."
$$ Bernardyus places Dionysius at the end of the third or beginning of the fourth century, the latest date assigned to him.
UN Junioris Philosophi Descriptio totius Orbis, $ 21, in Geog. Græc Min. vol. II. p. 516.
* Elsewhere Strabo (lib. XV.c.i. 4) calls him "Pandion, or according to others Porus.'
Ι. Σαρμανοχηγας, Ινδος απο Βαργοσης, κατά τα πατρια Ivw, cn, Eavtov amalavatlas ketat.-Bargosa is doubtless Baragaza or Bharuch.
Horace, Carmen Seculare, vv. 55, 56; Odes, lib. I. 12, lib. IV. 14; Florus, Hist. Rom. lib. IV. c. 12; Suetonius, Vit Avomat. e. 21 ; Dio Cassius, Hist. Rom. ix. 58; Georg. Syncellos, Byzant. Hist. Niebuhr, 588-9; Orosius, Hist. VI. 12.

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MISCELLANEA.
283
which were all subject to the Persian metropoli- wards metropolitan of Persia, and with Patricius tan, and which all received their ecclesiastical of the Abrahamitic order; and in his latter years ministers from Persia, or sent them there for he becomes a monk, as does also Monas, who education and ordination; and as we gather from assisted him in copying the inscription on the the frequent mention of priests in the travels of throne of Ptolemy. 6thly, That notwithstanding those ages. Thus the author of the Tract inscribed the religious spirit which evidently animated the to Palladius, and the Theban Scholasticus, visit travel-writers of these times, their accounts of India in company, the one of the Bishop of Adule, other and far countries are, contrary to what one and the other of a priest. And Cosmas travels might have expected, singularly silent on the subon one occasion with Thomas of Edessa, after- ject of the reiigions of the people they visited."
MISCELLANEA. CHRISTIAN LASSEN.
scholars, and also, owing to an accidental cir. CHRISTIAN LASSEN, the eminent Professor of cumstance, to the Persepolitan Cuneiform InscripSanskrit, died at Bonn on the 8th of May, in his tions, the decipherment of which he published in
tions, the decipherment 76th year, having been born at Bergen, in Norway, 1836 simultaneously with Burnouf, and republished on the 22nd of October 1800. He studied philology in a corrected and enlarged form in 1845 in the at Christiania, at Heidelberg, and at Bonn, and
6th volume of the Zeitschrift für die Kunde des at the latter, throngh Schlegel, he was won over
Morgenlandes. The circumstance alluded to was to the study of Sanskrit. From the year 1824 to the following. A pupil of Lassen'a, who by cha 1826 he took up his residence in London and Paris, had come across Klaproth's Aperçu and St. in part at the request of Schlegel, to make colla- Martin's explanation of the Cuneiform Inscriptions tions for his edition of the Ramdyana, and partly contained in it, had deciphered two letters more also to gather materials for his own future correctly in conformity with Mr. Rask, although labours. In Paris, more particularly, he occupied at the time he was not aware of it himself). He himself with the drama, and systems of philosophy, took the book with his corrections to Lassen, in publishing jointly with Burnouf in 1826 the Essai order to obtain his opinion about it. Two days sur le Pali. In 1827 he graduated at Bonn on afterwards Lassen returned it to him with an the 30th of June, producing his Pentapotamia almost complete decipherment. Indica. After this for a few years he bocame a About the same time M. König, a young and joint-worker with Schlegel, in whose house he enterprising publisher, made an arrangement with had his home. Their joint production was the Lassen to issue several of his works, which had Hitopadesa, published in 1829-31, the first model of
long been prepared for press, without any risk to a truly critical edition of a Sansksit text. In 1830, the latter. Amongst these were the Gitagovinda in Schlegel's Indische Bibliothek, in an article on in 1836, of which he had as early as 1824 drawn Bopp's grammatical system, he pointed out how out the plan of publication in London; the Innecessary are Indian original grammars for obtain- stitutiones Lingua Pracriticæ in 1837; the An. ing a more thorough knowledge of the language thologia Sanskrita in 1838; the Geschichte der studied. He showed the weak points of any Griechischen und Indo-Skythischen Königo, also in grammatical attempt without such previous study. 1838; and the second edition of Schlegel's BhagaIt was in the same year that he was appointed a vadgitd, which he completed in 1845. Besides he professor extraordinary, with a stipend of 300 contributed many papers and essays to the pages thalers, about £45 per annum, and though he soon of the Zeitechrift für die Kunde des Morgenlandes attained a wide European reputation, he obtained during 1837-50, such as Ueber das Mahabharata, no more lucrative preferment till 1840. In that Ueber die Sprachen der Beluchen und Bralni, &c.. year, however, he was appointed Professor of the and his dissertation De Taprobane Insula, 1842, all University, and his stipend raised to 700 thalers, preliminary essays leading to the great work some hundred guineas. As his books, from their of his life Die Indische Altertranslunde, of which nature and probable limited circulation, were vols. I.-IV. appeared in 1847-1857. Failing health necessarily printed at his own cost, notwithstand- caused the work to be discontinued, though he ing their great merit, his Gymnosophista (1832) issued revised and greatly enlarged editions of and his Mulattmadhava, owing to want of means, the first two volumes in 1867 and 1874. were dropped with the publication of the first part His lectures were alternately on Sanskrit Gram. of each. It was about this period that he devoted mar, on the elucidation of Indian writers, on much earnest and careful labour to the Zend- Zend (since 1833, and for which purpose he had then first opened by Burnouf to the world of the first five chapters of the Vendidad printed in
Assemann, Bib. Orient. vol. III. p. 318.

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1852) and Modern Persian, on Indian Archæology lectures, till in 1864 he was absolved of that pain. (since 1828, and adding since 1839 Iranian anti- ful duty. Want of sufficient means prevented him quity, dividing, however, the subject into two from entering the married state till late in life, divisions since 1851), and on comparative grammar which took place in 1849, and his wife, who of the languages connected with Sanskrit. From survives him, was Miss Wiggers, from Holstein, his announcements in his earlier connexion with whp, though not enjoying good health herself, the University, he would also appear to have was to his death a most kind and affectionate lectured on Old Persian and the Cuneiform Lan- nurse, and for the last 26 years of his life they guage, also on Ancient Geography, and the history were never separated for a single day. It was of languages. From 1840 to 1852, as he had spoken indeed due to this lady's untiring care and attenthe language from childhood, he had to give lessons tion that he reached the ripe age of 76. Under in English, a pursuit not quite worthy his position his constant sufferings the serenity of his mind as a University Lecturer: in these he took never forsook him, and he was always of a cheerful Shakespeare, Milton, Pope, and others as his lead- disposition, which made him in earlier days a ing subjects. His hearers could always rely upon welcome companion, though of late, being comhis unweariod endeavoars to promote their studies, pelled to pass a retired life, he was only visited whilst his courtesy and kindness went far in by a few friends. He took an interest in his rendering their difficult study profitable and agree
studies to the very last, and retained his memory able. Free from all pedantry, he was a most
with all its freshness. By one of his colleagues untiring scholar, pursuing science for its own he was regularly made aware of every new publisake with unceasing perseverance. The niggard cation relating to Indian literature or general acknowledgment of his merits by Prussis were Oriental subjects, and for some hours every day more than counterbalanced by the high estimation he had works read to him on Oriental subjects in in which he was held by the learned in foreign
German, English, and French. He was no longer countries. He was honorary or corresponding able to write; his former clear and distinct handfollow of 26 academies and learned societies. writing having become all but illegible, but he He was, in 1841, urgently invited to transfer his dictated his thoughts and opinions to an amanservices to the University of Copenhagen; but, nensis. To pursue his especial studies, and to though the Prussian ministry left this great continue his literary pursuits, had long been scholar at his post without prospect of increased beyond his reach; but, when a second edition of emolument, he remained true to his colours and the first two volumes of the Indische Alterthümer would not forsake Bonn..
was called for, he succeeded in preparing the first In early life Lesen possessed a sound and most one with the aid of his wife, and in the second healthy constitution, and was a great pedestrian. part he was assisted by a young student, who But in early manhood already he suffered from a read to him the notes previously made, together serious ophthalmic affection, ascribed to the un- with other new books on the subject, and by wearied collation of the Parisian Telinga MSS. Lassen's dictation the proofs were thoroughly of the Ramdyana written on palm-leaves.
revised and corrected. As early as 1870 he had After 1840 the disease, probably owing to disposed of his library, giving liberally most of physical predisposition, became serious, and he the books to the University of Christiania and to consulted the most distinguished ocalists and his native town of Bergen, for which he retained eye infirmaries in vain. The malady increased to his love to the last, whilst the others he presented such a degree that latterly he retained but a faint to the University Library at Bonn, keeping only glimmer of light. For many years he might have a few for reference. been seen taking his daily walk on well-known | His long-expected dissolution took place after a roads, groping his way witb & stick. Indigestion week's illness. He conversed for a quarter of an and other bodily complaints supervened, till at hour, two days previous to his death, with the length the natural organs almost ceased to per- colleague who made him conversant with current form their fanctions. It became necessary to Indian topics; and, though the expression of his wheel him about in a chair, but the greater part countenance showed the approach of death, he got of the day he passed lying on the sofa. However, quite animated in his reminiscences of olden times, in the summer he regularly visited some watering though the same evening and the two following place, from which he always derived benefit. His days he passed almost in a state of unconsciousness, speech gradually became indistinct, and this cir. and on the evening of the 8th of May he quietly cumstance, as well as the necessity, caused by his fell asleep. His funeral was the last mark of failing sight, of committing his lectare to memory, respect paid to him by the University he had so led him, since 1960, to reduce or suspend his faithfully served. --Tribner'Record..

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VAIRAGYA SATAKAM.
285
METRICAL TRANSLATION OF THE VAIRAGYA SATAKAM.
BY PROF. C. H. TAWNEY, M.A., CALCUTTA.
(Continued from page 67.) TF song resound thy steps before,
Say, whither are those slabs of stone 1 And Dekhan lyres behind,
All moist with Gangå's dew, And nymphs with jingling bracelets pour And Dryad-haunted thickets flown, The chowri's perfumed wind,
That men can bear to sue Scorn not this world's broad easy ways, For alms and insults at the door of some proud And drink of pleasure's bowl ;
parvenu ? If not-then fix thy steadfast gaze On that undying Soul.
Mount Meru's golden mass shall melt at that
last awful day, Kind Fortane, seek some other love, I long The monster-peopled seas dry up, the earth disnot for thy dower ;
solve away; And what to those whose lusts are dead avails What hope for feeble human frames, whose thy golden shower ?
breath doth come and go, Leave me to beg from day to day my dole of As swiftly as the elephant flaps his ear to barley-meal,
and fro ? The fig's broad leaf supplies a dish that none would care to steal.
When, when, o Śiva, shall I be
Lonely and calm, from passion free; Once I was thou, and thou wast I
My only robe the liberal air, In perfect union blent;
My hand the dish that holds my fare, Say, what hath severed friendship's tie.
But able Action to uproot, And sonls asunder rent ?
The tree that bears Life's bitter fruit.
Why sidelong cast thy languid eyne ? Vain is thy hope to tangle mine, My nature's changed, no more a child With every wanton toy beguiled, To cloistered cell I'd fain withdraw; This world's bright nets I count but straw.
Suppose thy fortunes boundless as the main, Suppose thy years a world's great age com
plete, Suppose thy foes all placed beneath thy feet, And friends rewarded richly : Where's thy gain?
'Tis sweet in palaces to dwell, Where music's strains voluptuous swell; 'Tis sweet to hear the loved one's voice ; But wise men, of deliberate choice, Have run from these to forest glades, Assured all earthly pleasure fades, Swift as the 'moth in heedless game Puffs out the taper's feeble flame..
The hermit's tattered patchwork robe, or court
ier's silken weeds, One wife to tend thy home, or troops of ele
phants and steeds, One simple meal at close of day, or many a
gorgeous feast, It matters not, be but thy soul from earthly
cares released.
Are roots extinct in mountain caves ? have
streams forgot to flow? Do vests of bark and woodland fruits on trees no
longer grow? Else why endure the haughty mien and eye.
brows arched in scorn Of men who've scraped together wealth to
which they were not born ?
My faith in Siva wavereth not, I shrink from
future birth, I care not for my friends or kin, I scorn the
joys of earth, I love the lonely forest-glades, from worldly
turmoil free, No greater bliss can fall to man than falleth
anto me.

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Think upon that self-developed, everlasting
One Supreme, Fling aside all vain delusions, all the world
ling's baseless dream, Pity those dull slaves of custom who are caught
with empty toys, Kingly crowns, and thrones imperial, and a
round of sensual joys.
All these are huckstering methods,
Give me that perfect way Of self-contained fruition,
Where pain is done away,
Our life is like th' unstable wave,
our bloom of youth decays, Our joys are brief as lightning flash
in summer's cloudy days, Our riches fleet as swift as thought.
Faith in the One Supreme Alone will bear us o'er the gulfs
of Being's stormy stream.
You mount to heaven, again you sink to hell, You roam the world around with anxious
breast, And yet not e'en by chance your thought doth
dwell On Him who only gives the spirit rest.
Can all this earth encloses
Flutter the sage's breast ? Say, can the darting minnow
Trouble the ocean's rest ?
Night follows night, and day succeedeth day, And thoughtless men hurry to work and play, But sages ought to blush when treading found, Year after year, the same dull weary round.
Stretched out at ease upon the ground, and
pillowed on his arm, The houseless hermit sleeps in peace, secure
from nightly harm, The breeze his fan, his lamp the moon, his
canopy the sky, What royal palace of this earth can such de
lights supply?
I love the moon's soft beams, I love the grassy - wood, I love to talk of verse among the wise and
good, I love the fair one's face gleaming with angry
tears, I think how fleeting all, and pleasure disap
pears.
Feasts, flatteries, and idle hours
Make up a prince's day, Let not the saint employ his powers
To compass kingly sway: But quaff the ever-brimming stream
Of pure and holy mirth; Who that hath tasted bliss supreme
Can sink to joys of earth?
Lonely among his kind,
Breaking on alms his fast, Free as th' unfettered wind,
The hermit wanders past, Of tattered rags his dress,
He knows no care nor pride, He longs for quietness,
And has no want beside.
What profit are the Vedas,
Or books of legal lore, Or those long-winded legends,
Repeated o'er and o'er ? What gain we by our merits?
A dwelling in the skiesA miserable mansion,
That men of sense despise.
My mother Earth,
My kinsman Fire, Water my friend,
And Wind my sire, My brother Heaven,
A long adieu ! By merit gained
When linked to you I've purchased grace
To break my chains, And merge in that
Which all sustains.

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THE SANKARAVIJAYA OF ÅNANDAGIRI.
287
THE SANKARAVIJAYA OF ANANDAGIRI. BY KASHINATH TRIMBAK TELANG, M.A., LL.B., Advocate, High Court, Bombay. The great Vedantist philosopher Sankara- [i.e. Anandagiri's work]. Some of the marvels charya has for centuries exercised such a it records of Sankara, which the author propowerful influence on Hindu society that a satis- fesses to have seen, may be thought to affect factory account of his life and writings would its credibility, if not its anthenticity, and Ananundoubtedly be of the highest use and interest.* dagiri must be an unblushing liar, or the book Unluckily, however, the materials for such an is not his own: it is, however, of little conseaccount are not available. The work of M&- quence, as even if the work be not that of dhavâ charya on “ Sankara's victories," Anandagiri himself, it bears internal and ineven if it could be regarded as otherwise un disputable evidence of being the composition of exceptionable, is still the work of one who lived a period not far removed from that at which too long after the events he describes to permit he may be supposed to have flourished, and us to look on it as of much historical value. If we may therefore follow it as a very safe the earlier works to which Madhava referst guide in our inquiries into the actual state of could be laid hold of, we might possibly obtain the Hindu religion about eight or nine censomething that might be more safely treated as turies ago." It is clear from this that Prohistorical. But these earlier works are not fessor Wilson was in effect satisfied with the crespecified by Madhava, and a vague mention of dentials of this work as to a certain extent histhem is all that we can find in his Sankara vijaya. torical, but he leaves open the question as to There is, however, at least one work which whether it was really & work of Ânandagiri
be a biography of Sankarachårya writ- himself. We propose in the present paper to ten by one of his own immediate pupils. We draw attention to a few facts which have a bearallude to the Sankaravijaya of Anandagiri. ing upon both these questions. Manuscripts of it do not appear to be very In the first place, then, there can be no doubt numerous, and it is accordingly not much to be that the work claims for its author Anandawondered at, however much we may regret it, giri or Anantâna ndagiri, one of the that the only edition of the work which has pupils of Sankaracharya himself. This appears been printed, namely, the edition published not merely from tradition and the colophons to in the Bibliotheca Indica, is one which we be found in the MSS. of the work, but also cannot help characterizing as unsatisfactory.s from the body of the work itself. For immediStill we think that, making ample allowance ately after the invocation, we have the following for the condition in which the work appears bold opening :-"I, Anantânandagiri, a before us, there is enough in it to enable one to pupil of the venerable person whose commands judge with some confidence of the validity of are unobstructed, will describe the purpose of the the claims which it puts forward.
advent of my preceptor into this world."** And In his Sketch of the Religious Sects of the Hin- similarly, in the closing section of the work, we dus, Professor Wilson, after mentioning this work read again, " Those who accept this excellent acas the Sankara Digvijayall of Anandagiri, count, composed by Anantâ nanda giri, of "a reputed disciple of Sankara himself," proceeds the victories of his Guru, will be finally emancito remark on it as follows:-"There is but pated, there is no dogbt."'++ Now it is first to be little reason to attach any doubt to the former noted, of these two passages, that the author
• Seo Proface to Dr. Burnell's Varadabrdhmana, pp. xij.ff.-ED.
"In Southern India the Sankaravijaya is attributed to Vidiyarın ynsv&min or S&yana, but it certainly is not worthy of him." Burnell, ut cit. p. IX.-ED.
t Vide Sankara vijaya, I. 1 and 4. There is more on this point at the close of the article.
Prof. Aufrecht in his Catalogus (p. 2526) speaks of the Oxford oopy ' negligentissime aparata. And see the Vindpanam to the Bibliotheca Indica edition.
There is no trace of this title in the printed edi. tion, or in Prof. Aufrecht's extracts from the Oxford copies. The printed copy, indeed, has in the beginning
all
a r t pe at the close of the earlier chapters and at the end of the book the word for is used instead of UTT.
I Prof. Wilson's Works, vol. I. p. 14. - अनन्तानन्दगिरिरहमप्रतिहताज्ञस्य भगवत शिष्यः स्वगुरो
r oft (p. 1). The readings given in Au. frecht's Catalogus (p. 9476) are corrupt.
अनन्तानन्दगिरिणा गुरोविजयमुत्तमम् ॥रचितं ये तु रडन्ति
: : (p. 281).
C

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calls himself in both places Anantananda- interpreted, this may be probably taken to giri, not simply Ânan dagiri. And in con- signify that, according to Madhava, Ananda. nexion with this it may also be remarked, that giri the pupil of Sankaracharya was identical when Anandagiri is mentioned, as he is with Anandagiri the commentator on Sankara's once, in the course of the work, he is simply Bhashyas. I think, however, that the fact is mentioned in the third person--as Anandagiri. I not so. The commentator on Sankara's BhaThese circumstances combined might, perhaps, shyas is described in the colophons to his writsuggest a slight suspicion that Anantânandagiri ings as pupil of Suddhananda, and not as and Anandagiri were two distinct persons. But pupil of Sankaracharya, which should have been the facts that no other pupil of Sankara's bear the description if Mâdhava's statement, as we ing the former name is anywhere mentioned, interpret it, had been correct. To this it may that the work is by tradition ascribed to also be added that this Anandagiri, the Anandagiri, & and that the names are in sub- disciple of Suddhậnanda, has written a comstance identical,ll must, I think, be held to mentary on the Várttika of Suresvar å cha. negative such a suspicion.
rya to the Bhashyas of Sankara on the Bri. Moreover this Anandagiri is, in all proba- hadáranyakopanishad.t And in view of the bility, a different person from the Ananda- events narrated by Madhava himself in his dangiri who is known by his commentaries on the karavijaya, in the 13th chapter, it it does not seem principal Bhashyas of Sankaracharya-name- very likely thut any work of Sareśvara's should ly, the Bháshya on the Brahmasútras, that on have been commented upon by any other of the chief Upanishads, and that on the Bhaga- Sankara's pupils. Some other works by this vadgitá. Professor Aufrecht leaves this ques. Anandagiri-who in the colophons to several tion of identity undecided, saying “Utrum of his works is called Anandajnâna, and by Prof. igitur Anantânandagiri zoster idem sit cum Aufrecht also Anandajnanagiri s-are noticed in Ånandajnânagiri, qui Sureśvare, Sankare dis. Dr. FitzEdward Hall's Contributions to a Bibliocipuli, Bțihadáranyakae interpretatione se usum graphy of Indian Philosophical Systems and in esse profitetur, an nomen illud a seræ ætatis Prof. Aufrecht's Catalogus. But the literary homine usurpatum sit, in præsentia quidem in activity of the author of the Sankaravijayamedio relinquo."* But if we are right in iden- if he is to be distinguished from the Anandagiri tifying Anandagiri with Anantânandagiri, Mâ. just mentioned-appears, as far as I am aware, dha va may perhaps be cited against us. For to be confined to that work. in his Sankaravijaya, XIII. 20, we have the But to return to the Sankaravijaya. It results following words in the speech addressed to San- from what has been pointed out above that the kara by his pupils :--"Or let this Anandagiri claim which this work sets up for itself amounts (write a Vpitti on your commentary on the to this:-that it contains a narrative written Brahmasútras), since the wife of Brahma, contemporaneously with, or soon after, the occur. pleased with his fierce austerities, gave him as rence of the events narrated, and that the narraa boon the ability to explain your writings active is composed by one who had the best opporcording to their true intent." Historically tunity of observing what he describes. || Upon
I Vide p. 344. Bat AnantAnandagiri is similarly men. See the extract from Prof. Aufrecht's Catalogus given tioned twice (see pp. 19 and 257), so that this circum- above in the text, and also Catalogus, p. 3906. stance is quite immaterial.
Relating to the abandonment by Sankars of his in. The first thirty-two sections of the work close with tention to get Suresvara to write a Várttika on his Brahma. इत्यनन्तानन्दगिरिवृती, &c. Subsequently the form changes to
sdtra Bhashya at the instance of his other pupils, of f i t, &c. For the reading of the Oxford copies,
course including Anandagiri. which seems to be in the latter form throughout, see
85 Compare the extract above given and the Index of
"auctorum nonvins," where some other names are also given, Aufrecht's Catalogus, pp. 9476 and 2536.
though the authority for saying that they are all names of || Anandagiri is probably a mere abbreviation for Adan. tAnandagiri. Compare, for such abbreviations, Sankara's
one person is not stated. And as to Ananda Tirtha Bhashya on Brahmasutra III. 39, and Patanjali's Mahd
there is certainly mistake. For that is a name not of bhashya on Panini I. 1. 7 (p. 116).
Anandagiri, but of MadhavachArya. See the Sarvadarsana. TÅnandagiri's comment on the Brahmasdtra Bhashya
sangraha Pärnaprajna Darsana, and compare Dr. Hall's
Contributions (Index of authors' names), and Wilson's has not been printed, except the part on the fourth pada of the third chapter in the Bibliotheca Indica edition. The
Works, vol. I. pp. 139, 149. comments on the other two Bhashyas have been long in . He was one of the four pupils in whose charge Bankara
left his body on an important occasion (see Sankaravijayo, Pro Prof. Aufrecht's Catalogus, p. 2526.
p. 946).

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a perusal of the work itself, however, it appears to me that we have therein internal evidence militating powerfully against any such claim. In the first place, let us compare the style of con- troversy followed by Sankara as it is exhibited in the Sankaravijaya and as we may gather it from Sankara's extant writings. The compa- rison, I think, may be fairly made. The controversies of Sankara constitute the principal, if not the sole, subject of Anandagiri's work. And, on the other hand, the Sanskrit philosophical style, even in written treatises, is so eminently controversial, that an argument in an ordinary work on philosophy reads much like the report of an oral discussion. Now, if we are to put faith in the report we have in the Sankaravijaya, San- kara must have indulged with only too much frequency in abuse of his opponents. The occasions are by no means few on which we find him commencing his reply to an opponent, as reported in the Sankaravijaya, with ("O fool!) or some other similarly offensive epithet. On the other hand, if any inference is to be drawn from the character of Sankara's writings, no portrait of Sankara can be more utterly incorrect than that which the Sankaravijaya thus exhibits to us. I do not remember more than two instances of what could by any possibility be called even strong language in the whole of Sankara's greatest work, namely, his Commentary on the Brahmasútras. And in one of these instances certainly-perhaps I may say in both of them--the language is almost innocent as compared with that which the Sankaravijaya puts into Sankara's mouth. It is difficult to believe that there can be-at all events in such a case as the present—so much difference be- tween the character of a man as seen in his writings, and his character as seen in his actions in practical life. But, furthermore, there is one point where this contrast comes out in a particularly striking manner. On one occasion, the
Sankaravijaya tells us, no less a person than V y as a came to see SankarachArya in the guise of an old Brahman, and, after some coaversation which is not here relevant, asked Sankara to state his explanation of the first sutra of the third chapter of the Vedanta Sutras. Sankara, accordingly, did state his explanation in nearly the same terms as those employed by him in his Bhashya, and Vyasa thereupon raised a difficulty-again in much the same language as the Púrvapaksha (or the statement of the objector's view of the Bhashya. What, now, is the sequel ? Why, the very view which Sankara puts forward as in the Parvapakshat-all the while in the best of tempers, as far as we are permitted to judge from the language of the Bhashya-at once, if we are to believe the Sankaravijaya, makes him forget common decency when stated by the old Brahman, and stated too, be it remembered, in much the same words as he himself had employed. According to the Sankaravijaya, as soon as the old man raises the difficulty in question, Sankara at once turns upon him with an (O you extremely foolish old man !'), &c. &c. The old man, however, keeps his temper in spite of this outburst, and the discussion proceeds-again in exactly the same manner, and in much the same language as in the Bhdshya. But whereas in that work Sankara writes calmly, like a philosopher, without using even a single objectionable expression, the end of his discussion with Vyasa, according to the Sankaravijaya, is a slap in the face to the poor old Brahman, and a direction to Padmapada to turn him out from the place where the digcussion was held,-a direction not carried out, because the old Brahman retired gracefully before it could be carried out. I It appears to me that the two portraits of Sankara we thus obtain are so extremely different that the portrait given in the Sankaravijaya must be unfaithful.
Now it can be said that strong language
5
1 Vide, inter alia, pp. 52, 64, 60, 191, 192, 193, and sundry other places.
• The first occurs at p. 570 (Bibl. Ind. ed.), where Sankara says to the imaginary opponent वाढं ब्रवीषि निरङ्क
Teater Tha y a atre (Anglice, "Yes, you have said so, your tongue being unrestrained, but you have not spoken logically"). The second is at p. 1128, where we have 4 Tea ("As to what some people talk"). There are, of course, bits at opponenta here and there, but these are immaterial here, and scarcely objectionable.
What I say is that we have no Billingsgate in Sankara's works, as we have in the Sankaravijaya. And see, too, Madhava's sankaravijaya, VII. 47.
+ As to the latitude of error allowed to a Parva pak. sbi, see the verse cited from Kumárila Syami in Gold. stücker's Panini, p. 66, note.
See the sankaravijaya. pp. 228-31. Madhava's account of the same occurrence may be seen at sankaravijaya, ch. VII. We have nothing so outrageous there as in Anan. dagiri.
Compare also sankaravijaya, p. 155, with Sankara's Bhashya on Brahmasdtra III. 1. 25; also san karavýaya, p. 55, with Bhashya on II. 2. 42-45.

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may well be uttered in the heat of oral controversy by one who, if he wrote in cold blood and without having before him a living opponent to vanquish, might preserve a thoroughly judicial calmness; and that there is, therefore, no necessary incompatibility between the account of the Sankaravijaya and what may be fairly inferred from Sankara's works. But this, though correct as far as it goes, does not seem to me to afford an adequate explanation. According to the Sankaravijaya, the objectionable language of which we have given specimens was all but habitual with Sankara. And it must be remembered also that where one feels earnestly, and more especially when one writes in the style in which our philosophical works are written, the imaginary opponent is not much less provoking than the real living one.
From all this it seems to me to follow that the portrait of Sankara presented to our view in the Sankaravijaya cannot have been drawn by one who knew well the author of the Bháshya on the Brahmasutras.. The work, therefore, cannot have been composed by a pupil of Sankara, consequently not by Anandagiri. It may, perhaps, be urged against this, that the portrait may have been drawn by a pupil unable to rise to his master's level, and incapable of understanding the master's true spirit. But such a misunderstanding does not, to my mind, furnish a sufficient explanation of all the facts. It seems to me, rather, that we should attribute the portrait to a writer living some considerable time after Sankara-about that time, probably, when his true personality having been in part forgotten, and fictions and legends having gathered round his name, such a thing as the per
[OCTOBER, 1876.
secution of the Buddhists, for instance, came to be ascribed to him.||
We may now proceed to apply to this work another and, to some extent, more satisfactory test. Let us examine some of the quotations we find in the Sankaravijaya. Now, in the first place, we have here quotations from the Skanda Purána, the Márkandeya Purána, the Brihan: náradiya Purána, the Vishnu Purana, and the Bháguvata Purána, T besides some stanzas which: are introduced with general expressions like "It is said in the Puranas," &c.* On Professor Wilson's view about the dates of the Puranas in general, and of the above-mentioned Puranas in particular, it clearly follows that his position: as regards the Sankaravijaya is quite untenable. For we find that the dates which he assigns to these Puranas range between the ninth and seventeenth centuries.† From this it necessarily follows that the work which quotes from those Purûnas cannot be placed earlier than the seventeenth century, cannot, therefore, be "the composition of a period not far removed from that at which" Anandagiri the pupil of Sankaracharya "may be supposed to have flourished," and cannot be "a safe guide in our inquiries into the actual state of the Hindu religion about eight or nine centuries ago." These conclusions, however, depend, of course, on the correctness of Professor Wilson's view about the dates of the Puranas in question. From that view I have already ventured to express my dissent, and I must take leave to do so again. I am not satisfied with the reasons assigned by Professor Wilson for his view, and I have pointed out some facts which appear to me to militate against it.§ Although, therefore,
Compare on this point Professor Wilson's Essays on Sanskrit Literature, vol. I. p. 24 and vol. III. p. 19. I am very strongly inclined to agree with Prof. Wilson and Raja Rammohan Rai in disbelieving the story of Sankara's persecution of the Buddhists. I have personally very little doubt that a great deal has been in these days fathered upon Sankara for which he really is not answerable.
See pp. 39, 41, 46, 71, 112, 182, 254.
p. 58. And see also pp. 73, 158, 218.
† See Preface to Vishnu Purana, passim. The Morkandeya, according to the Professor, belongs probably to the ninth, and the Brihannaradiya to the seventeenth century. Prof. Aufrecht (Catalogus 2526) says, "Atque eos libros omnes, quos Sankara laudans fingitur, tunc jam scriptos esse nobis persuadebimus, ne Bhagavata quidem, quo Vishnubhakta celebrantur, Sivagita, Rudrayâmala exceptis ?" But the dates of these works I take to be still unsettled, and I do not think, therefore, that any such argument can be based upon the mention of them as Professor Aufrecht imagines. I have, consequently, not noticed them in the text. For a similar reason I have not referred to the quo
tations from the Suryasiddhanta (see pp. 216-7, 132) which we can trace in the current recension of that work. As to the date of the Siddhanta see As. Researches, vol. VI. p. 572; vol. VIII. p. 206; Colebrooke's Essays (1st ed.), vol. II. pp. 327, 349, 383, 388. Colebrooke's remarks on the subject are, as usual, sober and cautious. I may state, as to the quotations above referred to from the Puranas, that I have not cared to look them up in the works to which they are attributed, as it is unnecessary for my present purpose to do so. With regard to the quotation from the Vishnu Purana which is not mentioned by Professor Aufrecht, see a subsequent note.
I See Introduction to Bhartrihari's Satakas (Bombay Sansk. Class.), pp. vii., viii., and also Introductory Essay to my translation of the Bhagavadgita, p. 30 and note. And compare also Babu RajendralAl Mitra's Notices of Sanskrit MSS., passim, especially No. IX.
§ Prof. Wilson's argument is based, to some extent, on a notion prevalent among European scholars, namely, that many of the principal dogmas of the present religion of the Hindus are of very late growth, such, for instance, as the

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the above argument may be available as an however, there is other material to help us in argumentum ad hominem against Professor Wild our investigation, we shall not now go into son and those who think with him, I do not an inquiry touching the age of Vâchaspati consider it to be an argument which can be | Miéra. I taken as conclusive of he question before ns. In the eleventh section, the confutation of the
Let us therefore turn to the examination of Hiranyagarbh a sect, we have the following some of the other quotations contained in the stanzas in the speech of Sankara :Sankaravijaya. And, first, there is a very curi- अविचार्य विचार्य वा ब्रह्माध्यास निरूपणान् ।। ous one in the nineteenth section of the work, on
असंदेहफलत्वाभ्यां न विचार तदहेति ॥ the confutation of the Sakta sect, which runs
अध्यासोहं ब्रह्मशब्दोसाइब्रह्म श्रुतारितम् ।। as follows:- Tarhat Sifarisont post:
संदेहान्मुकिभावाच विचायें ब्रह्म वै ततः॥1 451: HT-1414. Now this I believe is a mis
These stanzas are to be found in the Vyúsádluiquotation. The passage, as here reproduced
karanamáld, an edition of which very useful
karanamald. an ed and quoted as a Srati text, is not such at all. work is appended to the edition of Sankam's The real Sruti text is to be found in full on
Brahmasútra Bhushya in the Bibliotheca Indica. the very next page, in the answer supposed to This work is there ascribed to Bharati Tîrbe given by Sankaracharya to his Sakta op- tha. And though there is nothing in the work ponent. But the words, precisely as we have as printed to indicate Bharati Tirtha to them here, form the first two lines of the be the author, and no colophon is reproduced, first invocation stanza of Vâcbaspati Misra's still in a MS. of the work which I have seen the coiamentary on the Súnkhya Kárikás, entitled
colophon attributes it to Bhârati Tirtha, Saakhyatattvakaumudí. From this I think we
and there is no sufficiently strong reason to disare safe in concluding that the anthor of the
trust this statement. Now Bh â rati Tir. Sankaravijaya quoted the passage merely from tha is a personage not altogether unknown. memory; that in doing so he probably con- To him Dr. Aufrecht ascribes that well-known founded the Sruti text with the lines of VA- Vedantic treatise Panchudasi. S He is prochaspati Misra based upon that text and very bably identical with the Bharati Tirtha who is similar to it; and that, therefore, he is in all
mentioned as one of the successors of Sankarprobability a later writer than Váchaspati
acharya as head of the matha of Sringeri !!! Miéra. Now the date of Vâch asp a ti And he is doubtless the Bharati Tirtha who is Miéra, it hardly needs to be stated, is not yet referred to by Ma dha vâch â rya in some of settled. But thus much is, I think, clear, that his writings. If He was probably either the direct he is not sufficiently old to have been known preceptor of Madhavacharya, or the preceptor to an immediate pupil of Sankaracharya. As, of his preceptor.** At all events we may be sure
belief in incarnations, the worship of Rama, Krishna, Siva, Vishna, and so forth. In my Tractate on the Ramayana and Introductory Essay to the Gitd I have, in effect, dissented from this notion. And see now, in support of my view, Ind. Ant. vol. IV. p. 800.
It may, perhape, be said that the partionlar passages quoted belong to the genuine Puronas, which Prof. Wilson considers to be older than the Puranas now current. But then the date ho gives would be, strictly speaking, the dates of the interpolat ons, not of the Purdnas. Besides, even on this view, the quotations from the Puranas do not help us here.
About Vichnapati's age copault Prof. Cowell's Preface to the Nydyak usumnjali, Dr. Hall's Contributions, &c. p. 87, and Ind. Ant. vol. I. pp. 298-9.
• For the Bibl. Ind. edition reads or for in the next line ; in the third line after it hoyrare;
I and in the last line for fag, dag: all which is confirmed by the MS. referred to in the text.
t Sankaravijaya, p. 86.
I No doubt the first three stanzas are, with one slight exception, verbatim with the opening stanzas of MadhaYa's Jaimintyanyayamalavistara. And Dr. Hall (Contributions, &o. p. 98) mentions & work by Vidy Aranys, disciple of Bharat Tirtha, bearing the name, substantially
identical with Vydaddhikaranamáld-namely, Velartidki. karanamdia. Bat Dr. Hall's descriptiou of the latter work does not suit the forner as printed, and Malhava may have borrowed from his preceptor, or preceptor's preceptor, the stanzas referred to as common to him and Bharati Tirtha. Compare Bühler's Catalogue, vol IV. p. 98.
See Catalogus, pp. 224 and 2231. But see Hall's Con. tributions, &c. p. 98; Bihler's Catalogue, vol. IV. p. 64; Catalogue of M88. in Central Provinces, p. 192; and the colophons in the Bombay editions (ope with the Sanskrit commentary, and the other with a translation); compare also the closing sentence of the Sarewranasangraha, though, perhape, it refers to the work motioned in the last noto. Dr. Aufrecht's suggestion as to this. Catalogus 9460 is not probable.
III Jour. Bo. Br. R. As. Soc. vol. X. p. 373. T See the last note but two, and Aufrecht's Catalogus (2686 and 873a), and also Jaiminsyanyayandlavistara, stanga 7 (Goldsticker's ed.).
According to the list of Acharyas preserved at Spingeri, "Madbach Arya became Jagadgaru in succession to 8 BhArstitirtha, 7th sok lapa keha of Arttika of the year called Prajotpatti S. 8. 1253 (1381 A.D."Burnell's Vanaabrdimana, pref. p. xiv.; and conf. Wilson's Works, vol. I. p. 2010.-3.D.

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that he did not flourish more than two genera- allusion made to the separate worship of Krishna, tions before Mâdhavâchârya. And it therefore either in his own person or that of the infantine follows that the author of the Sankaravijaya forms in which he is now so preëminently venecannot have lived long, if at all, before the rated in many parts of India, nor are the names fourteenth century after Christ, and cannot, of Råma and Sitâ, of Lakshmana or Hanumân, therefore, be identical with the Anandagiri who once particularized, as enjoying any portion of was one of the pupils of Sankaracharya. distinct and specific adoration." The impli
In the 47th section of the Sankaravijaya, con- cation here seems to be that the Sankaravijaya taining the refutation of the Pitrimata, we have must be earlier than the 11th century. But is the following lines, quoted as from the Adhika- it necessary to suppose that the Sankaravijaya ranaratnamáld :
was written before Ramanuja flourished, merely पारिनवार्थमाख्यानं किंवा विद्यास्तुतिस्तुतेः । ज्यायोनुष्ठानशे- because Ramanuja is not mentioned in it? Not षत्वं तेन पारिनवार्थकः
to mention other possible explanations, it seems Now the Adhikaranaratnamálá|| is traditional- to me more likely that our author had before him ly known as only another name of a celebrated as his authority some other work, in which no Mimâmså treatise of Madhavâchârya--the Jai- reference was made to the sect of Râmânuja. miniyanyayamálávistara, of which a beautiful Upon the whole, therefore, I think that the ciredition was commenced by the late Professor cumstance here noted does not affect the conGoldstücker under the auspices of the Oriental clusions which we have already drawn, namely, Text Society, but unfortunately not completed, that the Sankaravijaya is in all probability a in consequence of the death of that lamented work of the 14th century, and that consequently scholar. The above-mentioned stanza, however, it cannot be a work of Anandagiri the pupil of does not occur in that work- either in the por- Sankaracharya. tion printed, or in the remaining portion, which If this is so, it follows that Professor Aufrecht I have examined in Ms. It is to be found in the is not correct in saying that Madhavacharya, work from which the quotation last discussed is in compiling his Sankaravijaya, made use of taken, namely, the Vydsddhikaranamala. It Anandagiri's work, omitting some things, transforms part of the stanzas summarizing Brahma- posing others, abridging here and amplifying sútras III. 4, 23, 24; so that although this pas- there. It is true that in the commentary on sage does not carry us any further than the last, the fifteenth chapter of Madhava's Sankarait still strengthens the conclusion based on it- vijaya we meet with passages, cited as from the namely, that the Sankaravijaya cannot have been "ancient" work to which Mâdhava refers, corcomposed before the fourteenth century A.C. responding with passages in our Sankaravijaya.
But now it becomes desirable to inquire about But, in the first place, the author of that comthe indisputable evidence upon which Professor mentary-Dhanapati-lived only at the beWilson assigned this work to a time not farginning of this century, and his authority on removed from that of Anandagiri. For myself, such a point as the present, though not to be I have failed to find any such evidence. One slighted, is not conclusive. And, what is of argument, however, on which Professor Wilson
more importance, the passages, though coincidwould probably have relied is contained in the ing in some portions, do not coincide altogether. following passage in his Essay on Hindu Sects :- Thus the comment on Madhava XVI. 1, expa"The great divisions," he says, "of Ra- tiating on the word pupils' in that stanza, remå nuja and Râm â nanda, the former of peats the list to be found in our Sankaravijaya which originated, we know, in the course of the (p. 19). And then, commenting on the text 11th century, are unnoticed, and it is also worth which says "he first set out for the Setu (the while to observe that neither in this nor in any Bridge)," the author writes, “This, in conformother portion of the Sankaravijaya is any ity with the old work, should be explained as
I p. 291.
1 In the Catalogue of M88. in the Central Provinces (p. 108), Jaiminlyany dyam dlavistara and Adhikara. naratnamdia are mentioned as two distinct Mimmså treatises. Dr. Bhau Deji (Jour. Bo. Br. R. As. Soc. vol. IX. p. 226) speaks of two works, Jaiminfyanyáyaratna.
dhikaranamala and Vedantadhikaranaratnamdia. And see Dr. Hall's Contributions, &c. p. 186.
9 Wilson's Works, vol. I. p. 17. Il p. 3600, and compare also p. 2560, note.
See Aufrecht's Catalogus, p. 260a.

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follows: Having reached Madhyârjuna, cerning the Sankaravijaya, although they have, he, desirous of conquering all the quarters, I think, little bearing on the main question here set out for the Setu.'” Then he quotes with discussed. At p. 171 we find the verses apjai some variants the passage in our Sankaravijaya 217974, &o. put into Sankara's mouth and decommencing at p. 19 and ending on p. 20 at the scribed as aturdift. Now these verses words HEGETHET. Then follow two stanzas of the little poem named Mohamudgara, which in our Sankaravijaya, which Dhanapati's au- is attributed to Sankaracharya himself If this thority apparently did not contain. In the tradition is correct and there seems little reason second stanza of the text Mâdhava says that to distrust it--we have here at least a very noteSankara had a controversy with the saktas, worthy mode of referring to and describing the and his commentator sets out the arguments onverses in question. A similar instance occurs both sides in verse. According to our author, at p. 195, where the reference is to Sankara's however, the controversy here was with the Bhashya on the Bralumasútras. We may reSaivas, and his report of it is in probe. The mark that in the passage from the ancient poet extract in the commentary on this stanza will cited by the commentator on Madhava's Sanbe found to answer to Secs. 19 to 22 of our San- karavijaya the verses are that may be likewise karavijaya, and many coincidences between the found cited, though not as a ff; while the two accounts are obvious. But although these reference to the Sankara Bhdshya is introduced coincidences are of some interest, it would take there, as here, with the words, "The Acharya us too far afield to discuss them. I will has said." content myself with saying that it is just pos- Furthermore, it is not entirely unworthy of sible that our Sankaravijaya is itself based on note that the language of the Sankaravijaya is the work which Dhanapati quotes; and that not by any means correct in point of grammar. in all probability neither was used exclusively, We have forms in abundance like anfira and if used at all, by Madhavâchârya.t A work on tarafuar; ll TV occurs with not a little Sankara's victories is ascribed to another of frequency, and the same remark'applies to the Sankara's papils—Chid vilâ sat-who, I take word a .** In one place we have fau tt it, is identical with Chitsukha. Not having in another fa; 1t in a third we have a access to the work, I am unable to say whether sentence beginning with the word #:$$ It is it was really written by a pupil of Sankara's, or difficult to ascribe all these deviations from whether the author was one of the "ancient grammatical rules to the corruptions of the poets" to whom Madhava refers. Nevertheless, MSS. And if they are not to be so ascribed, the fact that it is attributed to Chitsukha some explanation is necessary as to how they induces me to express the hope that somebody came to find their way into the work. After may undertake to edit and publish it.
much consideration I am bound to say that I One or two other points may be noted con cannot find any satisfactory explanation.
SILPA SASTRA. TRANSLATED BY REV. J. F. KEARNS, TANJORE.
(Continued from p. 237.) Trees.
milk, oozes from the incisions : for if there be “Fell trees according to the foregoing rule, much the trees are unsuitable. Again, if the but observe whether much water, or water-like tree, when falling, makes & noise like the voice
I may mention that some of the quotations in our I See Mackenzie's Collection, vol. I. p. 99, Dr. Hall's Sankaravijaya are to be found in the extracts given by i Contributione, &c. p. 168. See also Aufrecht's CataDhanapati. That from the Vishnu Purana, however, is log148, p. 3606. Chítsukha is mentioned ms pupil of not to be found there. And it is noteworthy that the Vish
Sankars's in Sankaravijaya, p. 19, and Madhava, III. 6. # Purina is not mentioned in Aufrecht's list of the works quoted in our Sankaravijaya.
& See the Commentary on MAdhavs, Canto XV. p. 15, + Madhava's work is larger than oor Sankara jaya, and
stanza 50, and p. 17, stanza 58. cannot, therefore, have been summarized from the latter. Il p. 339.
pp. 16, 103, 251. It alao contains narratives of occurrences and reports of discussions for which no materials are furnished by our
** pp. 180, p. 185. H p. 162. author.
#1 p. 3.
$6 p. 237.

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THE INDIAN ANTIQUARY.
[OCTOBER, 1876.
of a tiger or elephant, it is an omen of good. form the beam, wealth and happiness will dwell If the noise resembles crying or laughing, it is in that house." an ill omen; if the tree falls with its head to
Concerning Doors. the north or east, it is a good omen. The "The timber of the Naval tree is proper for Artocarpus integrifolia, the Pannei (Rottlers doors of temples, the Nimt for doors of Brahtinctoria 1), the Mango, the Bassia longifolia, mans' houses, the Teak for Kshatriyas, the the Eugenia Jambolana, the Mimusops Elengi, the Illappa for Vaisyas, Cocoanat timber for VelMichelia Champaca, the Calatropis gigantea, lálárs. the Phansi (P), the Ficus religiosa, the Fious | "A door should be constructed entirely of indica, the Fious racemosa, the Punica granatum, one sort of timber. It is improper to construct and the Trophis aspera—these are milk-giving it of different kinds; and the door should be trees, and their timber is soft; the timber of hinged to the left door-post, i.e. the left looking all other trees is called hard timber."
from the ontside. On Joining
"Before fixing the door-frame in its place, "Find the breadth of the beam ; let this be find the length of the house, then mark the the length of the connecting tie. Next ascer exact centre. If the door is for a dwelling-house, tain the depth of the beam ; one-ninth part of it should be set up to the left of the aforesaid this should be the thickness of the connecting centre, but if for a temple the centre is the tie : this tie is called kudumi.".
proper place." He gave me a kudumi, and the following is Another rule :-“Find the length of the a sketch of it:
house-wall, divide the sum into nine parts, set off three parts to the left hand, and five parts to the right hand : the door should stand in the remaining part of the wall of the house."
Concerning Door-posts.
"Stone door-posts are proper for temples. “The nails used to secure a joint should be Door-posts of Margosa are proper for Brahmans, driven through the centre when the work is of Ebony or Teak for Kshatriyas, Illappa for for a temple; when the work is intended for Vaisyas, Cocoanut and Acacia for Vellálárs. dwelling-houses, &c. &c., to the right of the “Door-posts should not be placed in the centre is the rule to be observed. If the nails centre of the wall. According to the rule of the are driven to the left of the centre, the enemies anciente, find the thickness of the wall by of the householder will increase, and the house menenre ; divide this into six parts. The centre will be consumed by fire.
of the sixth or onter part is the proper place "A joint should not fall in a line with the for the door." centre of the door; for loss of life and property
Concerning setting up Doors. is the consequence of such an arrangement. "If Leo is ascending, set up the south door; The proper place, if there must be a joint, is if Taurus, set up the west door; if Kuvera, set half-distance from the centre of the door. up the north door; if the Moon is passing the
"Hard timbers should be joined with hard meridian, the east door. When Leo is ascending timbers, and soft timbers with soft. When is the proper time for placing a door in a temple joining, the greater length should be to the of Vishnu. When Taurus is ascending is the right hand, and the lesser to the left of the proper time for placing & door in a temple of joiner. The carpenter should be on the outside, Mahadeva. When Kavera is ascending is the and the silpan on the inner side.
proper time for setting a door in Gaņeśa's tem" In joining beams, if the head of one tree is ple. When the Moon is passing the meridian, joined to the head of another tree, & terrible a door may be set up for any one. illness will pocur in the house, but if the head "If one determines to build a house, let him of a tree and the foot of a tree are joined to be careful to attend to the rules of the Divine
• This verse is slightly obscure, and I found it necessary ends a clean m possible, and the kudumi mentioned above to get a silpan in Tanjore to explain it. According to him, is let into them. datives when joining beams that are to rest on pillars or + Margora of the Portugaese, Molla Asadirachta of bowalls do not mortiso them, us we do. They are both tanists.-ED.

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SILPA SASTRA.
OCTOBER, 1876.]
Silpan, Myen  châri, for measuring length, breadth, and thickness. Also let him enter upon residence on a propitious day, and the blessing of Lakshmi, health, long life, and happiness shall attend him.".
Concerning taking up residence.
"Sunday and Tuesday are unlucky days to take up residence; Saturday, Thursday, Wednesday, and Monday are propitious days. The stars Ashvinî, Chitrâ, Punarvasu, Anuradha, Visâkhâ, Uttarashâdha, Uttarâ Phâlgunî, and Revati are propitious. The constellations Kambum (Aquarius) and Virusikam (Scorpio) are unlucky. The fourth, ninth, and fourteenth days of the Moon are also unlucky. Attending to these rules, take up your residence in the house.
"The ninth and the fourteenth days of the Moon, Saturdays, Fridays, the months Punguni, Auni, Purattasi, and Margali, are unlucky; if you take up residence you will be bitten by a poisonous animal. If. the planet Venus is rising or setting, or if the Trident of Śiva is opposite, do not enter upon residence on those days; if you do, you will suffer great loss."
There is a good deal of this kind of matter, with which we need not trouble our readers. The author next treats of the Makúrthan of the Garbha; but first we shall give his rule for ascertaining the character of the Garbha, and the individuals for whom it is fit.
"Let the yajamana construct a measuring rule in length equal to four of his own hand-spans. With this measure let him measure the house from east to west, and from south to north. Square the sums and divide the product by eight. If the remainder is 5, the Garbha is named Suba-garbha: success in all things will be secured to the yajamana. Should the remainder be 6, it is called Kaka-garbha: it is of a middle character, fit for outcastes to live in. Should the remainder be 1, it is called Garuda-garbha, and is fit for the four castes. Should the remainder be 3, it is called Simbagarbha: this is excellent. Should the remainder be 7, it is called Geja-garbha: great advantages befall the dweller. Should the remainder be 2, it is called Pura-garbha: this is fair, and is fit for hunters. Should the remainder be 4, it is called Swan-garbha: this is fair, but fit for Lambâdîs and Koravârs. Should the
295
remainder be 8, it is called Kaluthai-garbha: this too is fair, but the house will never be completed, and even should it, it will perish; it is a dwelling fit only for very low castes, wild beasts, peacocks, and antelopes. Garbha Múkúrthan.
"Reject Fridays, Thursdays, Saturdays, Mondays, and Wednesdays. Also reject the eighth of the following constellations :-Uttara Phalguni, Uttarashâdha, Mâghâm (Capricornus), Punarvasu, Shetatâraka, Mriga, Rohini, Anurâdhâ, and Revati. Reject also the full and the new moon, also the fourth, ninth, and fourteenth days of each half-moon; all other times are propitious for Garbha Múkúrthan.
"If you perform Garbha Múkúrthan when Pisces is declining, it will be fortunate; if when Aries and Taurus are declining, sickness will ensue if when Gemini is declining, sorrow will be the result; if when Cancer is declining, wealth and progress will be the result; if when Virgo is declining, everything you take in hand will prosper; if when Scorpio and Sagittarius are declining, your wife will flourish, deriving excellence from numerous sons."
The author gives a rule for ascertaining certain matters connected with buildings. He uses two expressions, Ayam and Selavu, which, in the connexion he uses them, I cannot translate better than by Profit' and 'Loss.' The Rule. "Ascertain the length of the house, square it, multiply the sum by 8, and divide the product by 12: the remainder is the Ayam, or profit. Again, take the square number and multiply it by 9, divide the product by 10, the remainder is the Selavu, or loss. Again, take the square number and multiply it by 27, and divide the product by 100, the remainder is the age or durability of the house. Again, take the square number, multiply it by 8, and divide the product by 27, the remainder is the star. Again, multiply the square number by 3, and divide the product by 8, the remainder is the Yoni. Multiply the square number by 9, and divide the product by 7, the remainder is the day. Multiply the square number by 9, and divide the product by 4, the remainder is the caste. Multiply the square number by 4, and divide the product by 9, the remainder is the Amsam. Multiply the square number by 9, and divide the product by 30, the remainder is the Tithi.

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THE INDIAN ANTIQUARY.
If this falls within 15, it belongs to the crescent moon, but if above 15 to the decrescent moon. Again, multiply the square number by 4, and divide the product by 12, the remainder is the constellation. Multiply the square number by 8, and divide the product by 5, the remainder gives the Sútra. The following are the Yonis:Garuda, Punî, Simha, Noy, Pâmbu, Eli, Ani, Musl: of thes Puni (cat), Elî (rat), and Musl (hare) are bad. The following are the Amsams:-Arsam, Soram, Putthi, Satthi, Thanium, Râsium, Kalibam, Varuttham, Rokam, and Subâm. The following are the Sútras:-Pâlan, Kumaru, Rájan, Kilavan, Maranan. We now give an example or two that may serve to illustrate the foregoing:
"Given the length of the house 11 cubits, and the width 5 cubits, to find the age,-that is to say, how many years such a house will stand. By the rule 11 x 5 55, and 55 x 27= 1485, 1485 100=14, the remainder being 85,-which remainder indicates the number of years the house will stand.
"Given the length of the house 15 cubits, and the width 7 cubits, to find the caste for whom it is suitable. 15 X 7 = 105, 105 x 9 = 945, and 9454 236, remainder 1. The remainder 1 indicates the first caste, i.e. Brâh
mans.
"Given the length of the house 17 cubits, and the width 7, to ascertain the caste for whom it is suitable. 17 x 7119, 119 x9= 1071, and 1071 4 267, remainder 3. The remainder 3' denotes the third or Vaisya caste."
The next example exhibits the entire series. "Given the length of the house 9 cubits, width 3 cubits, to find the Ayam and Selavu, &c. &c. By the rule 9 x 3 = 27, 27 x 8216, and 216 12-18,-12:
Ayam.
27 x 9243, and 243 10 24, remainder 3,-which is the Selavu or loss, and so on according to the rule. The Yoni is Garuda, the star Revati, the part of the lunar month the third day, the day of the week Thursday, the constellation Pisces, and the caste Vaisya."
Strange as all this appears to us Europeans, natives regard these things as matters of great importance, and I have been informed by a well-educated native gentleman that many of these rules are adhered to even now.
=
[OCTOBER, 1876.
The Ayams and Selavus are also used for the purpose of ascertaining whether good or evil will happen to the householder; thus:
"If the Ayam be 0 or 2, it denotes that great pleasure and happiness awaits the householder; if 3 or 4, fame and happiness are indicated; if 5 or 6, increase of wealth; if 7 or 8, beneficence and true wisdom are indicated.
"Multiply the Ayam by 9 and divide it by 10 to find the Selavu or loss. If the remainder is 1, it denotes that great poverty is in store for the householder. If 2 remain, the house will be consumed by fire. If the remainder is 8, Lakshmi will dwell in that house. If 9 remain, the destruction of sons will ensue. If the remainder is 10, it is most excellent."
We have already given the rule for finding the eight Yonis, and as these exert a very considerable influence upon uneducated Hindus, we shall give the instructions concerning them as contained in this book.
The Yoni Garuda (hawk) is in the east.
south.
Lion Serpent Elephant
west.
north.
33
Serpent.
33
39
39
Cat
Dog
Rat Hare
33
This, illustrated by a diagram, will explain what is to follow.
33
39
Rat.
The eight Yonis. Elephant.
33
Dog.
33
33
33
33
Hare.
Cat.
south-east.
south-west. north-west. north-east.
When there is no remainder the divisor becomes the Ayam, as in this instance.
Garuda.
Lion. The reader will observe that the animals are placed antagonistically, e.g. the dog is the natural enemy of the hare, the cat of the rat, &c. &c. The rule accordingly is:-A person dwelling in Garuda's position should not undertake anything that would oblige him to journey toward the position of the Serpent, and vice

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THE DRAVIDIAN FAMILY OF LANGUAGES.
297
versá, because Garuda will come forth in search examples, for defining the proper width of a of food, and meeting the Serpent on the same house. errand mischief is likely to befall the person
Concerning Days. journeying between them; and so of the other
"Sunday is a good day for transacting busiYonis. It is dangerous for a person living in a
ness, Monday for sowing grain, Tuesday for Yoni to travel in the direction of its opponent.
fighting, Wednesday for commencing studies, Accordingly the author advises his readers to
Thursday for getting married, Friday for getconsult an almanac before setting out on a
ting shaved, and Saturday for performing penjourney.
ance." The width of the house appears to be a matter of very considerable importance in the sil.
Tank-digging.
"If one digs a tank in the point of Agni, pan's art. Our author in 26 slokas sings of the width of houses. He gives forty-four exam
besides losing his wife by death, he himself ples, and of these seventeen are fraught with
will meet with an accident, and his wealth will mischief to the householder: we give a few as
vanish. If one digs it in Yama's point, it will
be a useless tank, besides which the man who examples :"If the width of the house is six feet, the
dug it will become a beggar. If, however, one blessing of Lakshmi and all happiness will be
digs a tank in Isani's point (north-east), he will
obtain wealth." here. "If the width of the house is ten feet, sheep
Concerning Wells. and oxen will increase, imperishable wealth and “If one digs a well in the north-east or west flourishing fields will be the possession of the points of the house, auspicious events will ensue. householder. If the width of the house is twenty If one. digs a well in the north-west, the death feet, the wife will flourish, sons will increase, of sons will follow. If one digs a well in the and wealth of all kinds will ensue to the house- south-west, sickness will be the result. If one holder. If the width of the house is nineteen digs a well in the south, death will follow. If feet, the servants will die, business will fail, one digs a well in the south-east, he will be terrible mischief will befall the housekeeper, childless. And if one digs a well in the centre and his wife will be kept by another man. of his house, his wealth will perish.
"If the width of the house is twenty-eight 1 "If one digs a well in Varuna's point (west), feet, sickness and the death of sons, the loss of the blessing of the Sapreme One, and all hapwealth, and untold poverty will ensue. There- piness, will be the result. fore a man should flee from such a house."
"If one digs a well centre to south-east, south, These are sufficient to serve as examples, but south-west, and north-west, his relations and it is observable that there is no distinct role in his sons will die of sickness, he shall lose all his the book, beyond what may be found in these wealth, and will afterwards live by begging."
NOTES ON THE SOUTH INDIAN OR DRAVIDIAN FAMILY OF LANGUAGES. By the Rev. G. U. POPE, D.D., M.R.A.S., Member of the Leipzig Oriental Society, and Fellow of the
Madras University.
(Continued from p. 158.) No. II.-On the "Harmonic Sequence of law that the vowels of the various endings shall Vowels."
be of the class of that in the root, or in its last On the subject of this paper Mr. Whitney, syllable-thus marking the appurtenance and in his work entitled The Life and Growth dependency of the endings in their relation to of Language, p. 234, says: "In the pho- the root in a manner which, though undoubtedly netic structure of the Scythian languages the at first euphonic only (like the German umlaut), most striking trait is the so-called 'harmonic has lent itself usefully to the purposes of formal sequence of vowels. There are, namely, two distinction. Every suffix, then, has two forms, a classes of vowels, light and heavy, or palatal (e, light and a heavy: we have al-mak, but sev-mek; i, ü, ) and other (a, o, u); and it is the general ev-ler, but agha-lar, and so on."

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Mr. Whitney goes on (in p. 245) to say that sound :- before a lingual is pronounced nearly "the Dravidian languages show no trace of this asü; a in a final syllable becomes occasionally e; harmonic sequence of vowels." And this con. final u, in certain cases, is sounded much as a clusion I came to many years ago. Soine rea- French u; and the diphthong ai is pronounced sons for this I purpose to give here.
variously, according to its position in a word. In regard to the affiliation of these languages The Dravidian vowels in the grundsprache in general I may quote Mr. Whitney's words, were a,a; i, î; e, é; 2, ú; 0,6; with the which I had not seen when I began these Notes, diphthongs as and a. but which exactly express my views on the whole Those correspond exactly to those of the subject :-" The Drávidian languages are not in Sanskrit. The marks by which a long vowel is their structure so different from the Scythian that distinguished from a short one are probably they might not belong to one family with them, if all of them of comparatively recent origin. only sufficient correspondences of material were These vowels have no effect upon the profound between the two groups. And some have nunciation of the consonants. been ready, though on grounds not to be accepted Nor have the Dravidian languages any trace as sufficient, to declare them related."
of the numerous diphthongs which exist in the The most complete exposition of the whole Ougro-Finnish. subject of Harmonic sequence of vowels is II. Is any division of Dravidian radicals into given in the Revue de Philclogie et d'Ethno- hard and soft possible? Are the vowels in graphie, edited by Ch. E. de Ujfalvy (Jan.- each radical of one kind or class ? Most eviMarch 1875).
dently not. This is the summary :
In Finnish kala fish, and its ablative is “1°. Les voyelles dans les langues Ougro- kalabta; isë father, and its ablative is isëltë. finnoises se subdivisent en trois classes, en Here the harmonic sequence is seen. dures, douces et neutres;
"Jamais un radical Finnois ne peut contenir "2o. Jamais les voyelles des deux premières des voyelles dures et douces à la fois," says De classes ne peuvent se rencontrer dans un radi. Ujfalvy. cal, les radicals sont donc durs et doux;
In Tamil (of which 1 chiefly speak) every "3°. Les voyelles des suffixes s'assimilent à variation is possiblo :-kadal, kádo, kidai, kîrôr, celles des radicaux; c'est-à-dire les suffixes à l küdal, küttam, kedudi, kêļvi, kômân, vittoram. voyelles dures s'accolent aux radicaux doux; No trace of any such limitation-of any law
"4°. Cette loi découle du génie organique de 1 -is to be discovered in any Dravidian dialect. ces langues mêmes, elle s'est développée et réta. Euphonic changes, such as are traceable in blie plus ou moins dans tous les idiomes du Latin,-in similis compared with simultas ; in groupe Ougro-finnois (à l'exception du Vépse, ezsilium (exul); bene (bone) ; socordia (secordia), du Livonien, de l'Esthonien et du Tchéré- -are rare in Dravidian languages. misse), et c'est l'influence des langues Aryennes cardie,' makes çe-tt. qui seule a pu altérer son application;
Kodu = 'perish,' makes kedu, destruction.' "50. Cette loi se manifeste même dans les If any stress is to be laid upon this in the mots que ces langues ont empruntés aux affiliation of languages, the very wide applicaidiomes limitrophes."
tion of the principle, under the name ofumWe may inquire, then
laut,' would tend to exclude German from the I. Is there in the Dravidian languages any family of Aryan languages. division, actual or possible, into the three classes III. I proceed to the question, Do the of hard, soft, and neutral ? The answer mnst vowels of the suffixes in the Dravidian lanbe a decided negative.
guages assimilate themselves to those of the The hard in the Oagro-Finnish dialects are stem to which they are appended ? a, o, u; the soft are more or less the same as the Of this there is no real trace. German ä,ö,ü; the middle (which do not admit In Latin we find tubicén making tubicin-is, of umlaut) e, i.
cano makes co-ci-ni; but here the stem is rather In the Drå vidian languages there are only four affected by the suffix, than the suffix by the recognized cases where the vowel changes its stem. Neighbouring sounds affect one another.

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NOTES ON A TIBET TEAPOT.
299
In the Dravidian languages I can see no. thing more than this:--
In Tamil we have
= én, 'I give.' Kodukkirr
= án, he gives.'
ôm, we give.”
(=ir,'ye give.' And the same pronominal endings, én, án, ôm, and ir, are added to every verbal stem, whatever its vowels may be, without any change.
In the Telugu and in Kanarese, and in col- loquial Tamil, 1 and i are occasionally interchanged, or, more strictly, u is fined down to ti, and even to i. The inflectional particle used for the fourth or dative case in the Dravidian languages is k; to this is added a vowel which hovers between u, a, and i. This reminds me of Homer's "olovoioi te mão."
In certain cases where a connecting vowel is used, that vowel is determined by the vowel of the suffix.
But I deny that in any Dravidian dialect there is & systematic change of the vowel of a suflix, or inflectional increment, in order to adapt it to the vowels of the stem to which it is appended.
IV. I make the final inquiry, Do the Dri-
viļian languages alter the vowels of foreign words which they adopt according to any supposed law of harmonic sequence ?
Most elaborate rules are given by the Jain grammarians for the spelling of Sanskrit words received into Tamil and Kanarese; but these affect the consonants almost entirely. I know of no case where the vowels are changed in obedience to any principle.
In Tamil a Sanskrit word which ended in & will end in di. The Sanskrit ku often becomes optionally av.
So Persian, Arabic, and English words suffer as to consonants, but vowels remain nearly intact.
I conclude, then, that the law of "harmonic sequence" bas not been shown to hold good in the Dravidian languages, and that their euphonic changes are rather in harmony with those which take place in the Aryan family.
Bat this latter subject would require another paper. These changes will, I think, show the Dravidian languages more in harmony with Schleicher's “ Ario-graeco-italo-keltisch" subdivision of the Indo-Germanic family of languages, than with the Oagro-Finnish dialects of M. de Ujfalvy. (To be continued.)
NOTES ON A TIBET TEAPOT AND ON THE TEA USED THEREIN.
BY CHARLES HORNE, LATE B.C.S.; F.R.A.B., F.L.B., &c. This grand old teapot was in family use in a overflow, should there be any. The condensed Tibetan household near La houl, and was given, steam is discharged by the spout, which reas a most valuable parting present, by the old presents the trunk and head of a small-eared lady who owned it, to Captain Hay, then in elephant, and is attached at the upper part to political employ in the Kald country, in the the teapot by a small dragon's head. Himalaya. It is said to have been made about a Perhaps this is allegorical, and may represent hundred years since in China, and its ornamen- the Ganges flowing from its source in the mountation is decidedly Chinese. The body repre- tains. But whether or no, the whole affair is sents a lotus flower with five petals curved in in excellent keeping, and may fairly be renat the summit. On each petal are engraved dered as I have put it. mountains, treos, and clouds. The grateful The metal of which it is composed seems to steam ascends from the mountains, nourishes be a mixture of brass with some harder metal. trees, and then forms clouds, which descending The colour is somewhat duller than brass, and, within provides the cheering beverage. The although it has been made so long, it bears no cover, which is handsomely ornamented and trace of copperas or rust of any kind. finished off with a pine-apple knob, is fastened Its height is eight and a half inches, and across to a dragon's neck by a brass chain. The said from the exterior of the handle to that of the dragon, which is horned and of the true Chinese spout it measures nearly nine inches. The detype, forms the handle. He has handsome sign is quite worthy of imitation by our artists, scroll epaulettes and a most singular tail. He in silver or other metal, and this has been has his open mouth placed on the rim of the beautifully rendered by the artist; although from opening, in the hopes of getting a little of the its colour it was very difficult to photograph.

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In the country from whence it was derived almost every house has a teapot as hereinafter described, but not in general so handsome as that now under notice. Tea is drunk more and more, and our Himalayan tea-planters, if they can manufacture it to meet the taste of these people, have an unlimited field for their en- terprise. The brick-tea, of which more anon, appears to me very coarse and bad, besides being very dear; but it takes a long time to induce a people to change their habits. Attempts are, however, being made to manufacture brick-tea, and this will doubtless be very successful, as we are daily learning more of the details of the manufacture.
But my readers will like to know how the tea was made which was served in this remarkable teapot. Here is the recipe, for any one to try :-Take a very small quantity of tea, brick-tea, --say two ounces for ten people, and put it into a large iron or mica-schist pot and boil with a little water for an hour. Next, mix in about an equal quantity of soda. This soda is an efflorescence found upon the surface of the ground at Kyân, beyond the Panging Lake. Then add a little salt and some halfrancid butter. This butter has salt put in when made, so that often additional salt can be dispensed with. Lastly, add a little of the broken bark of the yew (Taxus baccata), called by the natives Burine, which imparts great astringency, and gives the mixture a reddish colour. About ten pints of water are added, and the whole is churned up with a churning-stick until it acquires the colour and consistence of thick rich cocoa or chocolate. When ready it is poured into the teapot, called by the natives chibril, the only straining commonly in use being by the placing of a spoon before it when running, to stop the coarser particles.
In Lahoul coarse china cups are used without handles or saucers or covers. These come from Yarkand. Tarned cups of serpentine are also much esteemed, as they stand heat very well, and tea can be kept hot in them by the fire. They are made near Lê.
The mica-schist pots are hollowed out with a tool at Zanzibar. They are sometimes two feet in diameter, without any covers, and are cut from the solid. They are shaped like an Indian lotá, or a round saucepan with a lip all round.
The tea thus made is pressed upon the visitor, who is expected, like themselves, to drink from five to ten cups, if they can make him.
Moorcroft, in his Travels (vol. I. pp. 231-2), thus describes his visit to the Raja of Ladakh, when tea was served :-"A moderately large teapot of gilt copper, and of beautiful workmanship, was brought in, and salted and buttered tea without milk handed to the company. The Rája took out of a breastpocket or pouch his own tea-cup, of yellow china. The Khaga Tanzin also produced his, of chestnut wood mounted with silver. We had come provided with our own cups. The tea was not very strong, and tasted like weak broth."
The use of tea in Lahoul appears to be restricted to the higher classes, the poorer using substitutes for it, such as the leaves of a dwarf kind of willow, &c., but the practice of texdrinking is daily becoming more general.
The following extract from Moorcroft (vol. 1, pp. 229, 230) will show how general its use had become some forty years since -
"The diet of the Ladakhîs, and of the Tibetans generally, is nutritions and wholesome, and is remarkable for the prominent share which is taken in it by tea. All classes of Tibetans eat three meals a day. The first consists of tea; the second of tea-or of meal porridge if that cannot be afforded; the third of meat, rice, vegetables, and bread by the up. per, and soup, porridge, and bread by the lower classes. For a breakfast of ten persons this would be the preparation :- About an ounce of black tea, called here angcha (or zangja), black brick-tea (from zang, black, and cha, chha, or ja, tea of Major Hay?), and a like quantity of soda are boiled in a quart of water for an hour, or until the leaves of the tea are sufficiently steeped. It is then strained and mixed with ten quarts of boiling water in which an ounce and a half of fossil salt has been previously dissolved. The whole is then put into a narrow cylindrical churn, along with some butter, and well churned with a churning-stick till it becomes a smooth, oily, and brown liquid of the colour and consistence of chocolate, in which form it is transferred to a teapot of silver or silvered copper or brass, for the richer classes ornamented with flowers and foliage, and grotesque figures of leopards, crocodiles, dragons,

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A TEAPOT FROM
TIBET.
Indian Antiquary. Vol. V.
3
yr
O
W. Griggs lith.
.

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301
or heads of elephants, and the like, in embossed It will thus be seen that it must be quite an or filagree work. The poorer people have plain | article of luxury. Enormous quantities of brass or tinned copper teapots. Each man has spurious tea of kinds used to be manufactured his own cup, either of china, porcelain, or, what from the leaves of various shrubs in Bisabir, is more common, made out of the knot of the and exported thence to Ladakh; but this trade horse chestnut, edged or lined with silver, or of late seems to have fallen off, and when there plain. About five thousand of these, in the rough, I heard but little of it. are annually exported from Bisahir to Gartokh, | Jacquemont, who travelled some thirty years and sold at the rate of six for a rupee (1s. 10d.). since in Ladakh and adjacent countries, writes
“They are finished and ornamented in China. from the frontier the following quaint account The latter kind of cap contains about one-third (vol. II. pp. 141-142):-“ Tea comes to Kasof a pint, the china cup something less. Each mîr by caravans across Chinese Tartary and person drinks from five to ten cups of tea, and Tibet. I know not why this caravan tea has when the last is half finished he mixes with the any reputation with us : it is absolutely destitute remainder as much barley meal as makes a of fragrance, and is prepared for drinking with paste with it, which he eate......... The milk, butter, salt, and an alkaline salt of a bitpoorer people, instead of tea, boil two parts of ter taste. All these prodace a turbid reddish barley flour with one of water or meat broth liquor of extraordinary flavour, execrable acseasoned with salt, until it becomes of the cording to some, and decidedly agreeable acthickness of porridge.”
cording to others. I am of the latter opinion. Major Hay tells me that in 1849 there were "In Kunawar* it is made in another three kinds of brick-tea sold in Lahoul, which way :-after the tea has been boiled for an hour came from China viâ Ladakh,-(1) kopinzi, or two, the water is thrown away, and the leaves a green tea; (2) chung-ching, a black tea; are dressed with rancid butter, flour, and minced and (3) zang-ja, also black. The last named goat's-flesh. This makes a detestable ragout, sold for about 38. 6d. per lb., being the cheapest. they call it tea." Moorcroft in 1820 names 38. per lb. for green But I have quoted sufficient to show what brick-tea, and 2s. for black brick-tea, which kind of brews of tea used to flow through the he says, come viâ Llassa or Yarkand.
trunk of our teapot.
THE BHADRÁCHALLAM AND RÊKAPALLI TÂLUKÂS, GODAVARI DISTRICT,
SOUTH INDIA.
BY THE Rev. JOHN CAIN, DUMAGUDEM. The Bhadrâchallam and R&ka palli these have to be examined before any satisfactory tâlukas, Godavari district, South India, were decision can be arrived at respecting their age. handed over to the British Government by the Near Dumag dem a large number of roughNizam in 1860, and transferred from the Centrally carved idols have been dug up at different Provinces to the Madras Presidency in 1874. times, but they give no evidence as to the date For many years previous these two talukas were of their first being set up. the scene of plunder and petty fighting among In this paper I will give the principal legends the many petty zamindårs in the Nizam's do- connected with these tâlukas, and in future minions and those in the neighbouring territory, papers the castes, -with special reference to the and resembled in many respects the debat- Kois. able land' of England and Scotland. These Parnasala, on the banks of the Godavari, quarrels evidently depopulated the country to & is said to have been the scene of Sita's abduclargo extent, so that no old temples remain to tion. As Rama, Sita, and Lakshmana were remind one of the various events in Rama living there, Ravana drew away Ráma in parand Sita's exile near the village of Parna- suit of a phantom antelope, which cleverly sala. There are, it is true, remains of a few eluded him and led him far away from his old temples in other parts .of the tâlukas, but I wife and brother. After a time Sitâ persuaded
• He here refers to spurious ten.

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Lakshmaņa to go in search of Ráma, and Råvaņa ral pile, a burning-ground; bhumi = the earth, appeared before her and cunningly tempted ground. As one result of this, the placing of her to prepare to follow him, by asserting that the left hand on the heart at night will cause her husband had caught the antelope and was on the slumberer to dream most horrible dreams. his way back with his brother. Stooping down, Rama then came and dwelt at the present BhaRåvans, with his trident (shulam), lifted up Sitadrachallam, building a temple there (which and the ground on which she was standing, and is not supposed to be in existence now), and placing both her and the mass of the earth on calling the temple Bhadrâdu, and the village his chariot began to fly away. At that time Bhadrapuram. After a time he met with in the little village of Etapaka, a few Anjanuyuda and Sugrivada, and learning that miles beyond Bhadrâchallam, lived the Ravana was living on a certain well-known famous bird Jetayud u. On hearing Sita's hill in the gorge some distance below Rékaories of distress he immediately hastened to palli, he proceeded there and rescued his wife. the rescue, and met the chariot on the site At Parnasala they profess to show to visi. of the present Dumagûd em. A terrible tors in a certain vagu (nalla) a stone upon which battle ensued, and in the conflict so much Sitä sat. Certain marks on a rock resemble dust arose that the place was ever afterwards footprints, and are therefore called Sita's foot. called Dummugudem-dummu (Telugu) prints;' and on one rock especially there are =dust, gúdem=& village or hamlet. In the yellow stains, attributed to the yellow dye of struggle Râvana's chariot-wheels grazed the Sità's clothes, laid out there to dry after she top of the hill on the opposite side of the bad washed them. A small hollow in the vilriver, and the hill has ever since been called lage is said to be the spot where she was stand. Radhapu-Gutta :-radhapu, the adjective ing when Råvaņa lifted her up. formod from radham, a chariot,' and 'gutta,' a On the opposite side of the river, close to the hill. This scarped hill attracts the attention of foot of the Radhapu Gutta, is a small hill called all visitors to Damagûdem, and presents an ex- Nalugu Gutta, which is supposed to have ceedingly pretty sight when the rays of the rising been formed by the accumulation of nalugu (i.e. sun in the rainy season fall on the summit. a kind of soap paste) left by Sità after her
Ravaņa, despairing of victory by fair means, daily baths. asked wherein the secret of the bird's immense Some years after this, the people of the disstrength lay, promising faithfully to reveal trict, having learned that Rama had lived for wherein his own lay. Becoming possessed of some time at Bhadrâchallam, began to regard the required information and declining to act that town as sacred, and a certain bairagi took up to his promise, he soon conquered Jetayudu, up his abode there and built a small temple, and the latter fell down mortally wounded. carving a stone, and having placed it in the The bird's two wings fell down in the village temple worshipped it as the image of Råma. now called Réka palli, which is said to be a Thus far the legendary history. modification of the word Rekkapalli, according About 150 years ago Rama Dås, an official to a well-known rulo in Telugu grammar where of the Nizam's government, was sent to collect by the cutting off a consonant necessitates the the revenue of this tâluka, but instead of translengthening of the preceding vowel: réka (from mitting the money he spent it in building a Tekka) =a wing, palli= a village. The village temple and gôpuram. His superiors at last obwhere Jetsyado lived is called Y etap aka orjected to this, and sent a number of Rohillas Etapaks, i.e. Jetaya's pakn' :-pikara hut. and carried him to Haidarâbâd, where he died Before long, Râma retornou, and, not finding after an imprisonment of twelve years. Sitâ, followed up the tracks of Lakshmana, A certain Tirumalakshmi Narasimha Rau then coming at last upon the dead body of his faith- came, and, being much wiser than his predeful bird. Intensely grieved, he piled up a heap cessor, annually despatched part of the tribute, of sticks in the palm of his left hand, and plac- and devoted the rest to finishing the work coming the corpse of Jetayudu thereon he burned menced by Rama Das and beginning another it. Hence the left hand is called the kiti temple. Whilst he was thus engaged, a wealthy bhúmi, -kati the inflected form of kadu, a fune- man of Madras, named Varadarů madásu, with

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CORRESPONDENCE AND MISCELLANEA.
303
tis mother and his wife, brought two lakhs of Madig a s(Chaklars). Twenty-five Koi villages rupees to Bhadrachallam and agreed to help form a samuti, and in the Bhadrâchallam tâluka Narasimha Rau to complete his work. Before there are ten samutás; in the territory on the this could be done, the Nizâm's government, opposite side of the river, which also belonged dissatisfied with the small amount of revenue to the Ashwa Rau family, there were ten samicreceived, sent a number of sawârs to take Nara- tús. Each samuti was bound in turn to furnish simha Rau to Haidarâbâd. He immediately gave for a month a hundred Kois to carry burdens, these sawars a large sum of money, and pro- fetch supplies, &c. for the above-mentioned mised to follow them in a few days to Haidara Rohillås, and a hundred Madigas to act as bâd. Before many days had elapsed, the Madras horsekeepers. During the month they were thus man died, and Narasimha Rau, taking the | employed they had to provide their own batta. corpse, the widow, the deceased man's mother, The petty zamindArs of Albaka, Cherla, and his own mother, with a large number of Nagar, Beiji, and Chintalanada likewise had servants, embarked on a number of sangadis their forces of Nayaks and Kois, and were (rafts) to cross the Godavari. When about continually robbing and plundering. All was halfway across the river, he threw the corpse grist' which came to their mill,' even the into the stream and jumped in himself, followed clothes of the poor Koi women, who were freby the widow, her mother-in-law, and most of quently stripped and then regarded as objects of the followers. His own wife and two servants ridicule. The Koîs have frequently told me that were rescued, and one of the servants died in they could never lie down to rest at night withBhadrâchallam not many years ago.
out feeling that before morning their slumbers These tâlukas formed part of the Hasaná båd might be rudely disturbed, their houses burnt, Sankagiri Zamindârî held by the Ashwa Rao and their property all carried off. As a rule, they family, under a grant from the representative of hid their grain in caves and holes of large trees. the Emperor of Dihli to one Anâpå Ashwa Rau The Cherla Râja (who is still alive) had a in the beginning of the 14th century. All that great antipathy to supposed wizards and sor. is known of the political history of this district cerers, and it was an easy method of revenge is to be found in the Central Provinces Gazetteer for one enemy to accuse another to this petty and Captain Glasfurd's Revenue Settlement zamindar of being an adept in the black art.
The accused was immediately seized and hanged. Until the tâlukas were handed over to British The last great plundering took place in 1859, rule the Bhadrachallam Zamindâr always kept not far from Parnasala. Since the talukas up a troop of Rohillas, who received very little have been under British rule, the Bastar petty pay for their services, and lived chiefly by loot- zamindârs have found it prudent to avoid open ing the country around. In attendance upon violence, as much as the petty zamindars in them were one hundred Kois and one handred British territory.
Report.
CORRESPONDENCE AND MISCELLANEA. . . To the Editor of the Indian Antiquary.
LINES BY WARREN HASTINGS. Sir, I shall be much obliged if you, or any Lord Macaulay, in the celebrated Essay, on of your correspondents, will kindly give me the Warren Hastings, says of the great GovernorSanskrit text from the first adhydya of the Shata- General, "He had always loved books. Though patha Brahmana, translated as below in the foot- not a poet in any high sense of the word, he wrote note to p. 57 of India Three Thousand Years neat and polished lines with great facility, and was Ago, by Dr. John Wilson, (late) of Bombay. The fond of exercising this talent." Indian readers may translation is :-"If the sacrificer be a Brahman, not be displeased to have a specimen laid before it is said, Ehi, Come ! if he is a Vaisya, then it is them. The following spirited lines seem to have Agahi, Como hither! with a Rajabandhu it is been written in India, and were printed in a calAdrava, kun hither! with a Sudra it is Adrava, cutta newspaper of the year 1810. They are, of Run hither!”
course, imitated from Horace's "Otium divos," &c.,
W, J. RICHARDS. and, as a relic of a great Indian worthy of days Cottayam, Travancore,
that now seem very distant, may not be out of place June 14th, 1876.
in the pages of the Indian Antiquary.-M. J. W.

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For ease the harass'd Foujdar prays When crowded Courts and sultry days Exhale the noxious fume, While poring o'er the case he hears The lengthened lie, and doubts and fears The culprit's final doom.
For ease, for ease, he constant sighs, Invokes the moon and starry skies
Tafford their friendly light, That no dacoit his peace invade, Nor burglar ply his boring trade Secured by gloomy night.
But all his care and toils can ne'er Fulfil his hopes, his wishes dear; For ever and anon
The daring crime, th' affray, the theft, The wail of those of all bereft,
Keep pouring ceaseless on. Yet, all the numerous ills among That foil his plans, his purpose strong Remains unshaken still;
The consciousness of faith and zeal,
And labour for the public weal, A solace sweet instil.
Then why uneasy should he be, Or hope e'er perfect peace to see Unmixed with vice or crime ? For evil passions shall prevail, And with their train Man's race assail, Till Heaven's eternal time.
PAHLAVI.
Mr. E. W. West, of the I.C.S., the well-known Pahlavi scholar, is about to return to Europe with fresh materials for the study of Pahlavi literature, of which he gives the following account in a letter to Prof. Max Müller:-"I have obtained complete copies of the Dinkard, Nirangistán, Vajarkard-i Dini, and many shorter works hardly known by name in Europe, and hope to finish the Dadistán-i Dini.... I have also collated Spiegel's Pahlavi text of the Josna and Vendidád with some very old MSS., and am sorry to say I find the printed text lamentably defective. The Dinkard is the longest Pahlavi work in existence, and originally contained nine books, of which the first two are missing; a MS. of the remaining seven books was brought from Persia about ninety years ago, and this MS. traces its own descent from an old MS. copied by a writer about 877 years ago; all existing copies in India are derived from this MS. brought from Persia, but before they were made about one-sixth of the folios of the original MS. had been abstracted by various individuals, and still remain in other hands. I have been able to collate all these scattered folios excepting five, which are still missing; but excepting myself I
[OCTOBER, 1876. believe Dastur Peshotan is the only person who has a copy of the whole. The eighth and ninth' books contain a long account of the Nasks, or twenty-one books of the Zoroastrian literature, which seems likely to be of considerable interest. Inquiries have been made in Persia for some other copy of this work, but hitherto without success. The Ntrangistán is probably the third largest work in Pahlavi (if it be longer than the Pahlavi Vendidad); it consists of minute directions with regard to ceremonies very difficult to understand fully, and seems to contain many quotations from the Avesta not found elsewhere, and likely to be important additions to the Zend Dictionary.... The Dádistán-i Dint is the second longest Pahlavi work, and contains a great variety of religious information, more interesting and less technical than that in the Nirangistán. It consists of three parts, of which the first and last are said to have been additions to the middle part, which latter is all that has reached Europe, and is about one-half of the whole work. The Vajarkard-i Dint is a somewhat similar but shorter work. The copy I have had given me was printed in Bombay in 1848. Several minor works I have copied from a MS 554 years old, said to be unique.... Another volume of this MS. is said to be at Teheran, in a library which was purchased in Bombay some twenty years ago. With regard to Avesta texts, I have not learned that any MSS. exist which can be traced to other sources than those used by Westergaard, so it is doubtful if his edition can be improved upon materially. But the Pahlavi text of Spiegel's edition is simply untrustworthy,owing, probably, to his following the Paris MS. of the Vendiddd in preference to its prototypes at London and Copenhagen."-Academy.
THE UNWILLING GUEST. By Behá ed-din Zoheir. Ye are all alike and base; God diminish such a brood! Why, good Lord! in all the race
There is not a man that's good. Back your suitors bootless go;
Nay, what should they hope to find? Goodness ? gracious goodness! no. Kindness ?-nothing of the kind. Would I had been spared the shock
When your faces met my eye! Or that there had been a block
On the road I travelled by.
Oh! to leave your town, at last!When may I such bliss expect ?On a pony sleek and fast,
Or a camel limber-necked.
Prof. E. H. Palmer's Transl.

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BHARTRIHARI'S VAIRÁGYA SATAKAM.
305
METRICAL TRANSLATION OF BHARTRIHARI'S VAIRAGYA SATAKAM.
BY PROF. C. H. TAWNEY, M.A., CALCUTTA.
(Concluded from page 286.) W HILE the Soul's temple still stands firm, The man whose bed is made of rock, whose and Eld still bides afar,
mansion's but a cave, While sense is keen, and Life with Death still Who's clothed in bark and fed on fruits, who wages equal war,
drinks the crystal wave, The wise to gain the spirit's peace should strive Whose friends are deer, alone can boast of with strong desire.
splendour on this earth; What, boots to dig a well when all the house is For he alone ne'er bows the head to power, or wrapped in fire ?
wealth, or birth. I have not learnt the wrangler's art, or less pre
While flows the triple stream from Siva's head, tentious lore,
While the boon earth yields garments, food, Nor cleft in fight the war-beasts' skulls on
and bed, Fame's broad wings to soar,
Who'd face the porter at the rich man's gate Nor sipped the fair one's honeyed lip while
If not through pity for his children's fate? soft the moonbeam falls ;
Out of Banâras who can live that boasts the My youth is wasted like a lamp in vast un- sage's name, peopled halls.
Where rags are counted splendid clothes, and
begging held no blame, Knowledge abates the wise man's pride, Wheru gardens yield to all who need their But kindles it in all beside;
bounteous supplies, That loneliness which shields the saint
Where saints subdue the flesh, where Death's Lets sinners sin without restraint.
the gate of Paradise ? The youthful freshness of my heart is worn Leave those proud doors where surly slaves with old decay,
growl out “Our lord's asleep, The beauty of my limbs hath passed unrecog. "We cannot wake him; if we do, his wrath no nized away,
bounds will keep;" Grim Fate brings nigh with giant strides the But haunt the temple of that god who rules unrelenting hour,
this mighty whole, What hope but in the feet of him who smote Whose gate no ill-bred porter keeps, who fills Love's wanton power ?
with bliss the soul. If parching thirst dries up the throat,
Our mind is but a lump of clay How sweet the brimming stream;
Which Fate, grim potter, holds If hunger pinches, rice and herbs
On Sorrow's wheel that rolls alway, Imperial dainties seem.
And, as he pleases, moulds. We hug this fond belief,--that we
Siva controls earth, heav'n, and hell, A solid pleasure gain,
Vishnu pervades each part, When all we've done is to remove
Their rank in being who can tell ? The momentary pain.
But Siva has my heart, When shall I bathe in Ganga's stream and Why, Cupid, wound thy hand with twanging
please Thee, Lord, with fruits and flowers, still the bow? Thinking of that one worthy theme, on beds of Why, cuckoo, sound for nought thy soft lovestone through midnight hours
moving strain ? Ħonouring my Father in the faith, striving to Why, bashful maiden, still thy sidelong glances lift my heart above?
throw? When shall I fling my woes aside? Help me, My soul the nectarcus wine of Siva's love thou enery of Love.
doth drain. * le. Siva.
+ Siva.

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What though the hermit's cloak be torn with
many a rent, What though he sleep in tombs or under forest
trees, Heeding not friend or foe, on self-communion
bent, From pride and anger free, his mind is still at
ease.
A hundred years complete our span, half that
is passed in night: Childhood and age devour the half of what be
longs to light: The rest is torn with parting pangs, of cease
less toil the slave; What profit in our human life, unstable as the
Wave ?
Enjoyments quickly lose their zest; of them
our life is made; Then why extend the hand to grasp these
flowers that bloom to fade ? If for my words you care at all, then fix your
constant soul On that eternal Fount of light I whose beams
can Love control.
Those who distinguish that which is from fleet.
ing outward shows, Do well to give up wealth and joys to gain
secure repose; What therefore must be said of us who cannot
bear to part From that which never can be ours, on which
we've set our heart ?
Eld like a tiger threats our careless bliss,
Diseases wound our frame like angry foes,
As water from a broken pitcher, flows Our life away; and yet men do amiss.
Happy who dwell in mountain-caves, praising
the One Supreme, Upon whose breasts sleep fearless birds that
drink their tears of joy, While we are sporting in the groves, and wan
dering by the stream Of some aërial pleasure-ground, our wayward
fancy's toy.
Once in a way Dame Nature makes A perfect crystal free from stain, And then, like careless workman, breaks The piece which cost her so much pain.
Death swallows Birth, and Youth's brief flash
the jaws of Age devour, Desire of wealth cuts up Content, and Love the
peaceful hour, Fell Envy's tooth gnaws Virtue's bud, and
snakes infest the wood, Kings' courts are overrun with knaves: thus
bad things feed on good.
The limbs contract, the gait's infirm, the teeth
drop from the gums, The eyesight dims, the hearing fails, and
senile drivelling comes; No more relations heed our words, our wife
e'en disobeys, Our son becomes a foe: alas ! what ills in length
of days!
Hundreds of various pains and griefs uproot
the health of man, Where Fortune takes up her abode mishaps
Boon crowd the gate, Nothing is born which Death makes not a
subject of his state, How full of fauits is Destiny ! how ill-conceived
her plan!
Man is an actor who plays various parts :First comes a boy, then out a lover starta, His garb is changed for, lo! the beggar's raga! Then he's a merchant with full money-bags; Anon an aged sire, wrinkled and lean; At last Death drops his curtain on the scene.
Hard is our lot within th' imprisoning womb, Our youth beset with separation's doom, Loathsome our age, the theme of woman's
mirth; Say then, ye men, what joy ye find on earth?
Night, day, friend, foe, dross, gems, are all the
same to me, "Twixt stones and rose-strewn beds no differ
ence I see; In some lone hermitage I let the hours glide by, And loud on Siva call with thrice-repeated cry.
tie. Siva.

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BHARTŘIHARI'S VAIRAGYA SATAKAM.
307
Miscellaneous Stanzas. The man of firm and constant soul,
Who, nought possessing, nought desires,
Nor burns with passion's raging fires, Finds happiness from pole to pole.
Here sounds the tuneful lyre, and there loud
shrieks appal, Here is a sage discourse, and there a drunken
brawl, Here, maids in prime of youth, there wrinkled
forms you meet; Of what consists our life, of bitter or of sweet?
Time passes never to recede, But careless mortals take no heed; The woes that in past years we bore Leave us no wiser than before ; What folly do we lay aside ? Though sorely by our errors tried, We learn not prudence, but begin Once more a fresh career of sin.
With gestures forced, cracked voice, and smil
ing face, Your part is now to su for rich men's grace, Half fool, half knave; but when your hair is
grey What part in life's great force remains to
play? Breath, fortnne, life, and youth are swiftly ebb
ing tides, In this unstable world virtue alone abides.
The belly clamours for its rights, and will not
be denied, Its keen-set longings cat the purse that holds
our human pride, It withers virtue as the moon the lotus of the
day. The mantling vine of modesty it lops and shreds
away.
Śiva's a guiding lamp, that burns in hermits'
hearts, Dispels delusion's gloom and light and heat
imparts, He shrivelled like a moth the frivolous god of
Love, His flame's the moon's white streak that gleams
his crest above.
Let's live on offerings, sleeping on the ground, Clothed with the air, and not in courts be
found.
"Rise up and bear one second's space
"Grim penury's awful load; "Let me o'erwearied take thy placo
“In Plato's dark abode." A poor man thus a corpse bespake;
The corpse,.preferring death To want, would not its silence break
For all his waste of breath.
My soul, for Fortune sigh no more, that blind
capricious fair, That dwells in princes' nods and frowns, un
stable as the air ; Rags are the wise man's "coat of proof," in
these from door to door We beg through wide Banâras' streets, and one
hand holds our store.
Siva is chief of those who fleshly lusts despise, Though linked to Umâ's form by everlasting
form by everlasting ties; We, racked with venom-pangs which Cupid's
arrow brings, Can neither leave nor yet enjoy these worldly
things.
That tortoise really lives its life which bears
the world on high, We bless the pole-star's birth, round which re
volves the starry sky, But all those buzzing summer flies, that serve
not others' gain, Dead to all useful purposes e'en from their
birth remain. "My house is high, my sons renowned, my
wealth beyond compare," "My wife is lovely, young my age"-thus
thoughtless men declare,
They smile and weep to gain their end, Cajole, but never trust, a friend, So wise men keep from women far, Shunning them like the funeral jar. |
$ The moon patronizes the kumuda, but is an enemy to the lotus which comes out in the day.
|| Used in cemeteries, and therefore impure.
Henry VI., Pt. II. Act IV. Sc. 2.

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Thinking this world will last for aye, they don The forest trees yield fruit which men may delusion's chains;
pluck at will, The sage knows all will pass away, and straight The wave runs pure and cold in many a holy this world disdains.
rill,
Soft is the bed of leaves which wind-swept Revile, revilers! I, 'tis true,
creepers pour, Cannot return your scorn:
And yet mean spirits court scorn at the rich We give but what we know, for who
man's door. E'er gave a rabbit's horn?
Begging supplies my wants, Alms are not difficult to gain, great Rama showed
My rags keep out the cold, the way;
My faith in Siva's firm, - The earth yields roots, the deerskin keeps the
What need have I of gold? winter's cold away; Whether we joy or grieve, we're still of destiny The chief of saints declare no joy can vie with the slaves;
theirs Why should I leave the three-eyed god, toWho fling on Siva's breast the burden of their court blind purse-proud knaves ?
cares,
Taking no thought for wealth, by daily bounty Why wander without end ? find rest at last, my fed, soul :
Blessed and pure, exempt from envy, pain, and What will be must be ; none can Fate's decree dread.
control, Leave thinking of the past and let the future be,
Our joys are like the wave in foam-flakes hurled, Reap joys which come by chance and unexpect
Youth, life, and love like lightning come and go. ed flee.
Learn this, ye wise, and teach the people so,
That all may know how hollow is this world. Their hand their only dish,
Begging their wants supplies, They sleep where Fate may wish,
Say, hast thon gained this bliss by long ascetic The world as straw they prize,
pain Such is the hermit's life:
Deer, that thou flatter'st not the rich nor feel'st For souls, by Siva's might,
their scorn, Can win though toil and strife
Nor runnest here and there some trifling boon To that supreme delight.
to gain, But feed'st en tender grass, and sleep'st from
eve till morn? Bali you've not released from hell nor Death the
monster slain, Nor cleansed from spots the moon's fair disk,
When maidens see a tinge of white nor put an end to pain,
Streak a man's hair, they shun his sight, Nor bearing up the earth awhile eased Sesha
'Tis like the white bone on the brink from the load,
Of wells whence only outcasts drink. Do you not blush to wear the wreath to matchless heroes owed ?
Thon fool, how oft thy schemes have missed
their aim ! What folly 'tis o'er musty texts to brood, And yet this gold-mirage thy soul allures; Or charm with plays and songs the idle mood ! That still thou hop'st, and still thy heart en. All fancies vain my soul hath flung aside,
dores, Resolved in Siva only to confide.
Shows it is wrought of adamantine frame.
• The bit of bone suspended over & well belonging to Chandalas.-K.T.T.

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CAVES IN THÅNÅ ZILLA.
309
They bewilder, enchant, and deceive,
Plunge in anger, delight, and despair; Woe to those who in pity receive
To their credulous bosoms the fair!
| Are helps to those who long for Siva's guid
ance here; But be the mind devout our homes will forests
seem.
A hermit's forest cell, and fellowship with
deer, A harmless meal of fruit, stone beds beside
the stream,
Sweeter than honey are the nectar'd strains The goddess Speech sends forth to cheer our
souls; Content with these and charitable doles, We will not purchase wealth with slavish pains.
NOTES ON SOME CAVES IN THE KARJAT TALUKA
OF THE THÂNÂ COLLECTORATE.
BY.W. F. SINCLAIR, Bo. C.S. In the late Dr. Wilson's paper upon the south of the nave, but it cannot be made out Ancient Remains of Western India* he inserts whether there ever were any round behind the a description by his native correspondent dahgoba, which, as well as the pillars, is much Vishņu Sastri of some caves at Mouje Kon. injured. There does not seem ever to have dâne, Taluka Karjat, and adds that "Mr. Law been a stone screen or music-gallery, but part (then Collector of Thâņa) has lately been able of the original wooden screen remains. It is to visit these excavations, and to procure illus- of the same construction as that at Kârli. trative drawings of their front and principal There have been wooden horse-shoe rafters figures. They appear to be more modern than within it, but they are gone. The façade so those of Salsette. The account above given closely resembles that of the chaitya hall at of them by Vishna Sastri has been found to be Bhâ je, near Karli, that the best idea of it can correct." I do not know what has become of be formed from the engraving of that cave given Mr. Law's notes and drawings; but, from a by Mr. Fergusson. Two bold cornices, one on visit recently paid to the caves, I am in a po- each side of the archway, have been supported by sition to say that, so far from being later than flying brackets of the Bhâje pattern, but those those of Salsette, these caves are probably among of the north side are broken. the most ancient known.
At about fifteen feet from the ground, upon a They are situated at the base of the hill- sort of string course, there are small reliefs in fort of Rajma ohi (which forms the northern compartments, four to the north of the archway side of the valley known to travellers on the and three to the south, the fourth here having Great Indian Peninsula Railway as the "Bor perished. Five represent each a man and woman, Ghât Ravine"), about seven miles by road the other two single figures, apparently male. from Karjat railway station. The approach is There is nothing very characteristic about them so easy that I rode a stout hack up to the very except a sort of cowl worn by the men, and a door of the caves, a folly for which I might decent sufficiency of vesture not always observhave paid with the loss of my horse, as the able in Eastern sculpture. North of the archcliff was tenanted by several swarms of rock- way, close to the ground, there has been a group bees.
of sculptures in high relief, of which nothing The following is a detailed description of the remains but part of the head of a single figure, caves, from notes taken on the spot.
twice life-size. The face is almost all gone; but No. 1. A Chaitya hall opening to the north- there remains the head-dress, which was either a west, twenty yards long by eight wide over all. great roll of hair, or a turban in very fine strands : There are remains of seven plain ootagonal a fleur-de-lis aigrette in front rises no higher raking pillars on the north side, and six on the than the crown of the head-dress. I am inclined
• Jour. Bo. Br. R. As. Soc. vol. III. pt. II. (Jan. 1860) p. 46.
1
Hist. of Indian and Eastern Architecture, fig. 46, p.

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to think that this is the head of a female, but it is impossible to be sure. It is certainly not that of a Buddha. Over the place of the left shoulder is an inscription of fourteen letters of which I made a copy, and which Dr. H. Kern of Leiden reads :
Kanhasa amteväsiná Bulakena kata().
Made by Balaka the pupil of Kanha (Skr. Krishna).
Cave No. 2 is a vihára in one story, immedi- ately north of No. 1. It has a verandah twenty- one feet long and eight deep, in a niche at the south end of which is a dahgoba in relief of half its diameter, three feet high. The ceiling has been painted with circles within squares. The wall behind is ruined, but was apparently pierced by three doors 6 feet high by 51 wide.
These led to a hall ten yards deep and nine wide, surrounded by eighteen cells, six on a side. All except the four next to the two inner corners have the chaitya arch over the door. There have been six slender pillars down each side, and three at the back of the cave, standing 3} foet from the walls. They are octagonal, with plain square head (hardly to be called a capital), and support false architraves of stone eleven inches deep by eight thick, above which are false rafters one inch deep by five wide.
No. 3 is a plain vihara six yards square, with nine cells. The front is ruined, but shows traces of three doors.
No. 4 is a row of nine cells with an unsapported verandah or eave of the natural rock. These cells are indeed a mere improvement of a natural hollow under the cliff; of a kind common in the trap formation-an unusual style of art among Buddhist excavators. There are a few mortice-holes here for woodwork.
No. 5 is a tank constructed on similar prin. ciples, now filled up with mud.
No. 6—two cells, with a deep verandah of the same arrangement; and the seventh cave is a small cistern.
Considering the great resemblance of these caves to those at Bhâje,--the raking pillars, the archway closed only by a wooden screen, the wooden-looking brackets of the facade and pillars of the chief vihára, and the absence of
any figure of Buddha-I think I am justified in assuming that these are among the very oldest caves known; and that the remaining fragment of the screen not only turns that at Karli out of its post of honour as "a sole survivor," but considerably exceeds it in age, and is in fact the oldest piece of carpentry in India except the few rafters remaining at Bhâje.
In a scarp over the village of Hal Khurd, eight miles south of Karjat, there is a small and very plain vihara consisting of a hall twelve feet by eleven, surrounded—as well as I remember-by six cells, two of them doublebedded. One on the left of the entrance has heen converted into a shrine for Bhairava, for whose further convenience, or that of his worshippers, the front wall of the vihara has been demolished within living memory. It is said to have borne an inscription, for which I sought in vain among the debris, and the cave is so plain that I cannot even conjecture its date. I visited also this year some caves at Gaur Kamåt, four miles east of Karjat, which turned out to be the water-cisterns of a small hill-fort. They were ancient enough, however : for the masonry of the fort was Hemadpanti,' and so were the ruins of an old temple below. I heard also of a cave upon the spur which the Bor Ghat Incline ascends, in the village of Jambrug. It is now sacred to Gambhirnàth, and the description suggested the idea of a cave of the Lomas Rishi type; but it may be only a Hindu hole iu the rock. It is said to be accessible to a horseman from Kondâne. A small rock-hewn shrine was also reported as existing in Mūta Dongar (Landcrab Mountain), a high hill which terminates the spur of Matherân known as Garbat Point. It is occupied by Sonda Deva, the tutelar and eponymous grám devata of the village of Sondevadi, in the limits of which it is. There are also excavations, as yet anvisited by any competent explorer, in the fort of Kothalgadh or Peth, in the north of this tâluka. I have a plan of them by a native surveyor, but it is too small to form any idea from, except that they are important from their size. A cave at A mbivli, near the last-named, was known to Dr. Wilson as the cave of Jambrug. I have not seen it, but it is certainly, from the description given, a large vihara.
I There are two Jambruge. The one mentioned above is distinguished as "Monje Jambrug, Peta Kh Al&pur."

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MAXIMS, &c. FROM THE MAHABHARATA. KRISHNA'S OPINION OF UNFAIR FIGHTING. BY J. MUIR, D.C.L., LL.D., PH.D., EDINBURGH.
In a paper which I contributed to the Indian Antiquary (vol. III. pp. 237ff.) I have quoted (in p. 239) a passage from the Rajadharma of the Mabháhárata in which fair fighting is enjoined upon warriors. In the Salya Parvan, however, it is related that Bhimasena shattered the thighs of Duryodhana with his club (v. 3292). This was regarded as contrary to the laws of war; and in verses 3346ff. we are told that Balarama, the brother of Krishna, expressed his indignation at the conduct of Bhimasena in these terms:"Shame that Vrikadara (another name of Bhima) should have smitten his antagonist below the navel in a lawful conflict! He has done what has never been witnessed in a fight with clubs. It is a rule of the Sastra that a blow should not be struck below the navel." The speaker then ⚫ rushed at Bhima, but was held back by Krishna (v. 3350), who goes on to say that the Pandavas were their friends, and that Bhima was only very properly fulfilling a threat which he had made that he would break Duryodhana's thighs with his club, and that this fate had been foretold to the latter by the sage Maitreya: Bhima therefore, Krishna concludes, was not in fault (vv. 3355ff.). In vv. 3366f. Balarama repeats his condemnation of Bhima's act:-" Having unrighteously smitten the righteous king Suyodhana (Duryodhana) the Pândava (Bhîma) will be reputed in the world as an unfair fighter (jihmayodhi), while the righteous king Duryodhana, son of Dhritarashtra, a fair fighter, being slain, will attain to eternal felicity. . . . Having said this, Balarama departed to Dvâraka. Further on (vv. 3442ff.) we are informed that in honour of Duryodhana a shower of
MAXIMS AND SENTIMENTS FROM THE MAHABHARATA. BY J. MUIR, D.C.L., LL.D., PH.D., EDINBURGH. (Continued from p. 154.)
King Yudhishthira answers:
22. The path of salvation. Mahâbh. i. 3176. That man with Brahmâ union winsThe highest good by sages soughtWho ne'er in deed, or word, or thought 'Gainst any living creature sins.
23. What makes a man a Brahman. iii. 17392. A spirit (Yaksha) asks:
What is it makes a Brâhman? birth, Deep study, sacred lore, or worth ?
fragrant flowers fell from the sky, accompanied by music from the Gandharvas, songs from the Apsarases, and acclamations from the Siddhas, &c. The narrative then proceeds (v. 4445):"Perceiving these wonders, and the honour paid to Duryodhana, Vasudeva (Krishna) and the rest became ashamed (vridám upágaman) and sorrowful, hearing that Bhishma, Drona, Karṇa, and Bhûriśravas had been unfairly killed. But seeing the Pândavas anxious and downcast, Krishna said to them, in a voice like a drum of the clouds, 'This man, rapid in handling his weapons, and all these valorous warriors, could not be slain by you through fair fighting. This prince could never be slain by righteous means. These great bowmen and charioteers, Bhishma and the rest, have all on different occasions been slain by me in battle by many devices, and the application of guile (or illusion, máya), from a desire to benefit you. If I did not practise this sort of guile (jihma) in battle, how could you any longer conquer, or obtain dominion and wealth? None of these four great warriors could be slain by fair means, even by the gods. who guard the different regions themselves. So, too, this wielder of a club, the energetic son of Dhritarashtra (Duryodhana), could not have been slain even by Death (Kala) himself, the wielder of the rod (danda). Nor should you (sadly) reflect that this enemy has been slain, (for) in the same way many more enemies must be killed by false devices. (This) path has been trodden by the former gods, the slayers of the Asuras; and the path which has been trodden by the good is followed by all.'"
311
Nor study, sacred lore, nor birth The Brahman makes; 'tis only worth. All men-a Brahman most of allShould virtue guard with care and pains: Who virtue rescues, all retains; But all is gone with virtue's fall.* The men in books who take delight, Frequenters all of learning's schools,
* Compare No. 7, p. 158.

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Are nothing more than zealous fools; The learn'd are those who act aright. More vile than one of Sudra race
That Brâhman deem, whose learned store
Embraces all the Vedic lore, If evil deeds his life disgrace. That man deserves the Brâhman's name Who offerings throws on Agni's flame,
And knows his senses how to tame. 24. The true Brahman. iii. 14075.
No better than a Sudra deem
The Brahmaņ wise in sin, the slave
Of low degrading vice, the knave Who fain a holy man would seem. But rank with men of priestly birth,
The Sudra truthful, self-restrained,
By constant acts in virtue trained :
A twice-born man is he by worth. 25. The value of rites depends on the inward purity of the performer. Vayu Purana, viii. 190.
No sacred lore, howe'er profound, Nor all the long and varied round Of sacred rites, can bliss procure For worthless men, in heart impure. Although a man with zeal and skill Should all external rites fulfil, He reaps no fruit of all his toil, If sin his inner man should soil. Ev'n he his all in alms who spends With heart defiled, secures no meed: The disposition, not the deed, Has value, -all on it depends. 26. Virtue of more value than high birth.
Mahabharata, v. 1492. The man of high or humble birth,
Whose life with virtue's laws accords, The righteous, modest man, is worth
A hundred merely high-born lords. 27. The real ascetics. iii. 13448 ff. The high-souled men who never sin
In thought, or word, or action-they,
They are the true ascetics: pray, What virtue's in a shrivelled skin ? 28. The recluse less meritorious than virtuous
men who live in the world. xii. 12126. From every vicious taint though pure,
A hermit's virtue cannot vie + Although in subsequent verses (8967 f.), systema founded on reasoning, and ignorance of the Vedas, are con demned, we seem to have in the passage before us a recogni-
With theirs who ne'er from trials fly, But faoe and conquer every lure. 29. Generous impartiality. xii. 8752. With equal eye the truly wise
View learned Brahmans, nobly born, Cows, dogs, and outcast men forlorn,
Whom thoughtless fools as vile despise. For both in objects fixed, and things
Which inward motive force impels,
In all, the one great Spirit dwells, From whom this frame of nature springs. 30. Final beatitude; and the self-evidencing power of the doctrine regarding it. xii. 8959 ff.
Let men all worldly longings quell, And sunk in contemplation dwell On th' inmost, deepest truth of things, From which the spirit's freedom springs. Composed and calm, ascetics feel No longer outward woe and weal: Within themselves enclosed they rest, And, self-sufficing, live most blest. Their state resembles placid sleep, 'Mid men who troubled vigils keep. 'Tis as, when winds by night repose, A lamp's clear flame unflickering glows. And thus, as seasons onward roll, The saint, with meagre fare content, On deep self-contemplation bent, Within himself beholds the Soul. Now see in this most wholesome lore The Vedas' deep esoteric core. On no tradition old it rests: Its truth at once itself attests. Whatever precious gems you find In sacred tales, are here combined. Extracted here, you taste distilled
The nectar thousand verses yield. 31. Final beatitude attainable even by low caste
men, and women. xiv. 392. Know this, the highest good, the final rest,
To gain with Brahmå union ;—this the goal:
Then freed from hard corporeal bonds, the soul Enjoys immortal life supremely blest. This end parsuing, e'en the lowest men, With women, reach that blissful state; much
more Shall Brâhmans, Kshatriyas, versed in sacred
lore, Who Brahmâ seek, this good transcendent gain. tion of the self-evidencing power of certain doctrines, independently of any revealed authority. In the piece following next but one (No. 32) strict orthodoxy is required.

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MAXIMS, &c. FROM THE MAHABHARATA.
NOVEMBER, 1876.]
32. An Indian Free-thinker's Fate. xii. 6736ff.
While yet a human form I bore, I loved profane and useless lore; Contemned the Scriptures, steeped in pride, And took poor reason for my guide. In halls where reverend scholars met To talk, and questions deep debate, I liked to argue, plied the rules
Of logic, called the Brahmans fools. Oft battering hard with impious knocks My grave opponents orthodox.
Untaught in sacred wisdom's school,
A doubter, unbeliever, fool,
In every point the truth I missed,
A vain, pretentious sciolist,
Who others viewed with scornful eyes, And deemed myself most learn'd and wise. Now see the retribution meet Of this my doubt and self-conceit !
Behold me here a jackal born, Who once the Vedas dared to scorn! But now my hope is this; perhaps, When many, many days elapse, From this brute form I shall escape, And gain once more my human shape. Devoutly then, with right good-will, Shall I religious rites fulfil, With liberal gifts the priests delight, And 'gainst my lawless senses fight, Will real knowledge seek, and shun Whate'er I ought to leave undone.
33. Means do not always lead to desired ends.t Mahâbh. v. 1430.
The clever do not always wealth command‡
Nor stupid fools from lack of fortune pine. The wise the course of mundane things divine; No other men the secret understand.
It will be seen from the preceding verses that the requirements of Indian orthodoxy are no less stringent than those of some other religions. The words are part of an address of the god Indra, who had taken the form of a jackal, to the sage Kasyapa, in which various topics, not all very closely connected with each other, are touched upon, and which concludes with a jackal giving the account of himself which I quote. At the end of the address the sage is struck with the wisdom of the speaker, and by supernatural intuition discovers that it is Indra who has been talking to him. According to the intention of the story, however, it is not the god, but a man, who has undergone the fate described. This introduction of Indra, therefore, makes no difference as to the lesson sought to be conveyed, which is meant as a warning to men.
I add a literal translation of the original lines, in which the slightly jocular turn which I have here and there given to them in the metrical version will not be found :
"I was a would-be pandit, a rationalist, a contemner of
313
34. Union is strength. v. 1318.§ Long threads, if all alike they be,
And mary, ev'n if thin, sustain, Unbroken, many a heavy strain: Of good men here an emblem see.
35. A guide through the gloom. xii. 12064. The night approaches now; hold fast
The lamp of holy knowledge, bright With ever slowly-kindled light,
To guide thee, till the gloom is passed.
36. The cure for grief. iii. 14079 (= xi. 76b, f.; xii. 12494).
With drugs the body's pains are healed; But wisdom mental anguish quells; Such wholesome power in knowledge dwells.
To grief, then, never weakly yield. 37. Marks of a good man. ii. 2439. The good kind actions recollect,
But base, injurious deeds forget: On doing good to others set, They never recompense expect. 38. The same. i. 6254 and iii. 13252. Kind deeds are never thrown away On men of real goodness, such, As not content to give as much As they have got, far more repay, Nay, ev'n a hundredfold bestow; For here the gods no measure know.
39. The requiter not equal to the doer of good acts. xii. 4493.
The man who manifold hath paid
A kindness on himself conferred Does less than he who, only stirred By generous impulse, lent him aid.
(To be continued.)
the Vedas, food of logic, the useless science of reasoning, an utterer of reasoned propositions, a propounder of argu'ments in assemblies, a reviler and abuser of Brahmans in theological discussions, an unbeliever, a universal doubter. a fool, who plumed myself on being a pandit (learned man). The recompense which I have earned by this career is that I have been bor i a3 a jackal. But perhaps it may yet happen that, hundreds of days and nights hence, I shall be born again as a man; and then, contented and alert, devoted to the practice of sacrifice, of liberality, and of selfrestraint, I shall seek to know (only) what is to be known, aud avoid all that is to be avoided."
† See also No. 14, p. 158.
Compare Ecclesiastes ix. 11:-"I returned, and saw under the sun that the race is not to the swift, nor the battle to the strong, neither yet bread to the wise, nor yet riches to me of anderstanding, nor yet favour to men of skill; but time and chance happeneth to them all." § See also No. 1, p. 152.

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MISCELLANEA. HASTAKAVAPRA-ASTAKAPRA.
was one of the ports of Saurashtra. Ia Gladwin's Col. H. Yule writes to the Academy of 15th
very incorrect translation of the Ain he calls it (vol.
very inco August as follows:
II. p. 67)" Bandar Goondylucky." But the whole "Astakapra is the name of a city in the
of this passage is incorrect : vide Blochmann's region about modern Gujarat which appeary both
edition of the original text. This "Maabide heen," in Ptolemy's tables and in the Periplus of the Dry
which has puzzled so many, as referring to the throan Sea, and the identification of which is of
temples on Girnår, is simply a place of worsome importance in the adjustment of the classical
ship of the Jainas. The passage ought to run :geography of India. In the preparation of the
And near this, on the summit of Mount Girmap of India for Dr. Snith's Historical and Classical
nar, there is a fortress abounding in flowing Atlas, the present writer, after a good deal of con
springs. It is a celebrated place of worship of the sideration, placed it on the west coast of the Gulf
Jains, and Bandar Gundi-Boliák is near it.' of Cambay, not far below Bhaunagar, where a very
Though the goography is incorrect, Gundi-Koancient site, described by Mr. Burgess in his Notes
liák being a long way from Mount Girnår, it
shows that in Akbar's time, i.e. from the middle on Gujarát, afforded a fair provisional identification. But I was unable to recover any trace of the
of the 16th to the coinmencement of the 17th Greek name. This is now afforded in a paper on
century, Gundi-Kolißk was a port. Valabhi Inscriptions by Dr. G. Bühler, in the
"In the time of the author of the Mirat-2Indian Antiquary for July (vol. V. p. 204), which I
Åhmadi (vol. III., not translated by Bird), Gundi
is down among the bardhs or roadsteads; now have just seen. " One of these inscriptions, a copper grant by
(1876) Gundi-Koliâk is about two miles distant
from the sea, and Hathab (said to have been Dhruvasena I. of Valabhỉ, confers a certain well and pasture in the village of Kukkata, situated
the port) is situated at the mouth of the creek, in the Hasta ka vapra Åharani' (the last word
Gundi lying on the eastern bank, and Koliek supposed to be some territorial subdivision), on a
on the western. Hathab is the only ancient port Brahman residing at H astaka vapra.
along the coast anywhere near Kukad, where the "Kuk kata is identified by Dr. Bühler with
Dhruvasena plate was found, and I should think
Colonel Yule's guese is probably correct. the modern Kakad in the Gogha Talaka, and Hasta kavapra probably with Hathab in
"And, since this creek and river have been siltthe Bhaunagar territory, which is held in great
ing up for the last three hundred years, Háthab esteem by the Bhaunagar Brahmans on account of
may, in still more ancient times, have been really its temple of Nilkantha,' and which is a few miles
an important port." from Kukad.* .... "The identification of Hathab with Hasta ka
LITERARY WORK IN JAVA. vapra may be accepted on Dr. Bühler's judgment: During a recent visit to Java I was surprised and that which I put forward of Hastaka vapra to find how much has been done to elucidate the with the Greek Asta kapra will hardly be
Hindu and Buddhist remains there, and as it apdisputed, and I am glad to have made in the Atlas pears to me that a study of the antiquities of that map so near an approximation to the true site." splendid island will do much to help Indianists, I Major J. W. Watson, the owner of the Dhruva
shall venture to give you a brief account of what sena plates, writes us as follows:-"I suggested to I observed. Dr. Bühler both Kukkata being put for Kukad, and The Batavian Society is by far the oldest in the Hastakavapra for Hathab, and so far agree with East (it was founded some years before that at the identification, Col. Yule's identification also Calcutta), and the long series of its Transactions seems a good one, for the following reasons :- (Verhandelingen) contains, especially of late years, Hathab is situated at the mouth of a small most valuable treatises on the archæology and tidal creek, the embouchure of a small river which philology of the islands which constitute Dutch flows past Gundi-Koliâk. Gundi, formerly Gun- India; the Society has also published some splendigadh, was a town of some importance in ancient did separate works. The chief contributor is, times, and was one of the resting-places of the unhappily, no more; on landing at Batavia I was Nagar Bråhmans (vide Nagara Khanda of the grieved to hear of the recent death of Dr. CohenSkanda Purdua) before they settled at Gogha and Stuart. This most amiable and distinguished Bhavanagar. In the time of Akbar, Gundi-Kolikk Orientalist was born in Holland in 1825, and, as a
• Kakad is in Lat. 21° 29' N., Long. 79° 13' E., or twenty miles south of Bhaunagar and six north-east of Trapy. H&thab is about eight miles south of Gogha.-ED.

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civil servant, arrived in Java in 1846. His remarkable aptitude for Oriental studies at once attracted the attention of the Government, and he was sent to Solo (Soeryakarta) to devote himself to those pursuits, which he did with the greatest singleness of mind and consequent success.
His chief works (among many of lasting value) are a critical edition and translation of the Javanese Brata Jorda (i.e. Mahábhárata) composed after a Kawi poem of 1097 A.D., and his collection of Kawi (or Old Javanese) inscriptions. Both were published by the Batavian Society. The first is especially important, as it is the only critical edition and translation that we have of a great Indian epic in a language foreign to North India. The parallel versions in Tamil and Telugu have been neglected, or nearly so, for Mr. C. P. Brown's unfinished edition of the Telugu Mahabharata is all that India can show. The difficulty of such a work as this few can understand, but the value of it is evident. Such versions, in fact, enable us to partly control the matter of the uncertain Sanskrit recensions. His collection of Kawi inscriptions extends to two parts-a folio volume of facsimiles (to the accuracy of which I can testify, as I have compared parts with the originals), and an introduction and complete transcript in Roman letters. Most of the documents are of the ninth and tenth centuries A.D., and are chiefly in Old Javanese, with a large admixture of Sanskrit. The author's untimely death has prevented an explanation of these most difficult texts, but he has left an invaluable aid in the shape of a complete index to the whole, which, with many other MSS., his widow has generously deposited in the library of the Batavian Society.
The Society has an admirable museum, rich in Hindu and Buddhist relics of an early period, of which we have hardly any remains in India. The excellent laws of Java have greatly contributed to this. In India ancient statues or inscriptions that may be discovered are invariably destroyed for the metal-they are usually of copper; so are coins. In Java it is penal to destroy such, but the finder is entitled to claim the full value. Thus I saw a gold image which, though very small, had been bought for about 20%., and is one of the greatest treasures of the museum.
The preparation of a catalogue is in the hands of Mr. Groeneveldt, and it will be of the greatest value to Indian archæologists. The library of the Society is rich, for the East. The Catalogue of Arabic MSS. (chiefly on law), by Dr. van den Berg, is sufficient proof. A scientific Oriental Jurisprudence has long been recognized in Java, though not as yet in India.
MISCELLANEA.
Even in the country towns there is much scientific zeal. At Solo, Mr. Wilkens showed me his
315
MS. Javanese Dictionary, in about thirty folio volumes. It comprises proverbs, traditions, customs, and everything of interest connected with the Javanese people. Dr. van der Tunk has resided for some years on Bali in order to study the remaining Polynesian Hindus. Dr. Kern, the very eminent Leyden Professor, has explained several Old Javanese texts; in his hands Kawi (or Old Javanesc) studies are now left. I must omit particular mention of several important treatises on numismatics, &c. Dutch powers of work and the national sincerity of character have thus done far more for Oriental research in Java than has been done in any presidency of India, or even in the whole of India, in the same space of time.
6
During my stay in Java I was able-thanks to the unrivalled facilities for travelling-to visit the chief Hindu and Buddhist remains in the central provinces of the island. The chief Hindu temple is at Brambanan, or the place of Brâhmans.' To give an intelligible account of this and of the Buddhist temples would need a volume; I must confine myself, therefore, to the chief facts I have noticed, especially as Mr. Fergusson's great work affords a ready means of finding plans and views to those to whom the Dutch works are inaccessible. The Šiva temple at Brambanan is of the (for India) unusual form termed chaturmukha; in one of the four faces the old Javanese custodian opened a make-shift wicker door, and I saw, to my surprise, an image of Durga, evidently worshipped still, just as it would be in a modern Indian village. There was a streak of red paint on the forehead, and around were offerings of messes of curry and rice, and the like. For more than four centuries Buddhism and Hinduism have been supplanted in Java by Muhammadanism, but bigotry and fanaticism seem to have found no place. The temples are in ruins, but from natural causes. Originally built of small blocks of stone without mortar, the upper courses have been thrown down to a great extent, but the lower are only partly dislocated. The cause is evident; the ruins are on the slopes or in the valleys around the stupendous volcanic cones of Merapi and Merbabu, and occasional earthquakes have done the mischief.
Brambanan is in the native state of JocjoKarta; but it is to be hoped that the Dutch Government will some time have a clearance made round the bases of the great and subordinate Hindu temples, for enough is left standing to enable one, by the rules of Indian architecture, to make a satisfactory restoration of the whole, and these ruins are of the highest archæological interest. The Saivism of Java was evidently of the old school, and before Vedantic influences had
begun to work. Siva was then the supreme being

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(in Java, Bhatára Guru, who has been satisfactorily identified by Cohen-Stuart with Siva), but Narayana or Vishnu (as an emanation of Siva) was also an object of worship. In India very few temples of this period are left-perhaps not more than two or three near Madras, and of these one at Seven Pagodas) is of much the same style. The museum at Batavia also possesses much to illustrate this system, which is that of the Vayu and Brahmanda (or the real old') puranas. The architecture is evidently South-Indian in style, and Dr. Cohen-Stuart's palæographical researches point to South India as the source of the former Hindu civilization of Java. I have other evidence of this, but it would take too much space to give it here.
Mando et isa very interesting Buddhist temple, with splendid statues of Buddha (in the middle) and of Sangha and Dharma (on either side).
Boro-Boedoer is the largest ruin by far, and though it does not cover nearly so much space as one of the great South-Indian temples, it is, as a whole, larger than any single shrine or gopura in any Indian temple. It was evidently a dagoba, and it being on a hill, there are terraces on the slopes instead of the usual enclosures. The bas-reliefs here and at Mandoet are very remarkable, and I was delighted to find that they illustrate the Játakas. I believe that this has not been as yet noticed. One example must suffice: on the left side of the steps at Mandoet there is a basrelief with (at the upper part) two birds carrying a stick in their claws by the ends, the middle of which a tortoise has hold of by its mouth. In the left corner below, two men are looking up and pointing at it; in the right, the tortoise is on the ground, and the men have thrown themselves on it. This obviously is a representation of the Játaka published by Fausböll (Five Játakas, p. 6), and the story has found its way into the Panchatantra.
There was evidently a large emigration of Buddhists from North India to Java about the eleventh century A.D., and these took with them a Någari alphabet, which is a great contrast to the Old Javanese character. It is worthy of notice that we find some inscriptions in the same character at Seven Pagodas (near Madras), which was once a great port. These emigrants took with them a highly developed form of the Northern Buddhism.
The care taken of Boro-Boedoer by the Dutch Government is beyond all praise. The magnificent volumes by Leemans and Van Kinsbergen will show that these ruins well deserve it, for the bas-reliefs there are infinitely more valuable than anything of the kind in India; the Old Javanese civilization is represented in them down to the most minute details.
[NOVEMBER, 1876.
The number of statues to be seen everywhere. the inscriptions and endless ruins, show that Central Java must once have been a wonderfully successful Indian colony. The richness of the soil may have helped, but it is impossible to avoid the conclusion that the Brahmans and Buddhists were more successful, in every way, with the Polynesian Javanese than they have been with the low-type Dravidians of Southern India. Where these last have benefited much, there has been a large admixture of North-Indian blood, and for a long period. Javanese art, once equal to Indian, has (as Mr. Groeneveldt pointed out to me) sunk again to the old Polynesian level, but there are yet undeniable traces of the great success of the old Indian missionaries. Their work was ended abruptly more than 400 years ago, but there is the more reason that it should not now be forgotten. They raised what was probably a cannibal population to a comparatively high and permanent civilization, and made Java what Marco Polo found it, " une ysle de mout grant richesse "-a character that it A. BURNELL. still has.
Tanjore, July 30, 1876.
-The Academy, 2nd Sept.
THE LATE PROFESSOR ROBT. C. CHILDERS.
In the death of Professor R. C. Childersin the prime of life, at Weymouth on the 25th July last-the study of Pâli has suffered an incalculable loss. Robt. C. Childers was the son of the Rev. Charles Childers, English Chaplain at Nice; he was appointed to the Ceylon Civil Service about the end of 1860, and for three years acted as Private Secretary to Sir C. MacCarthy, then Governor, and had become Assistant Government Agent in Kandy when, in 1864, he was forced by ili health to return to Europe. While in the island, however, he had studied the language, literature, and modes of thought of the people with the diligence of a thorough student, spending one of his vacations at the Bentota Rest-house in the study of Páli under Yâtråmulle Unnånse, a Buddhist priest of great learning. After his return to England his health improved, and in the autumn of 1868 he was induced by Dr. R. Rost, of the India Office Library, to resume the study of Påli. In Nov. 1869 he published in the Journal of the Royal Asiatic Society the Pâli text of the Khuddaka Patha with an English translation and notes. In 1870 he published his views on Nirvana, first in Trübner's Literary Record, and afterwards in his Notes on the Dhammapada in the Journal of the Royal Asiatic Society, May 1871, which he further expanded in a long note at the close of vol. I. of his Pali Dictionary, published in 1872. In the latter half of 1872 he was appointed Sub-Librarian

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at the India Office, where his readiness to assist origin of the Chalukya race and the earlier kings all engaged in Oriental research, and his pleasing of the restored dynasty, which begins with Taimanner, made his services invaluable. In 1873 lapa. But these are very fragmentary. Next he he contributed a paper on Buddhist Metaphysics gives a little fuller account of the deeds of to Prof. Cowell's edition of Colebrooke's Essays, Vikramaditya's father, but does not attempt a and began a series of papers in the Journal of the connected narrative of his reign. After that, the Royal Asiatic Society on the Siühalese language, events immediately preceding his hero's birth, and with the object of proving its Sanskritic, and not the history of the latter's youth are given in the Dravidian, origin; in the same year he was appoint- style of a chronicler. When he comes to the ware ed Professor of PAli and Buddhist Literature in fought by Vikrama before his accession to the University College, London. In 1874 appeared throne, he relapses into the rhapsodic treatment the first, and in 1876 the second part of his edition of his subject. The following portion, which treats of the Mahd-parinibbana Sutta,--that portion of of Åharamalla's death, Vikrama's exploits the Sutta Pitaka which relates the history of the during the reign of his brother Somes vara II., closing scenes of Buddha's life. The great work of his accession to the throne, and of the two first of his life, however, was the Pali Dictionary, of years of his reign, is again a kind of chronicle. which the second volume appeared last year, though it is unduly enlarged by the introduction monument of patient and honest work, but which of irrelevant poetical descriptions of the seasons came far short of its author's aim, and which and of court amusements. In the last and conwould have been vastly extended and improved cluding part Bilhaņa gives mere fragmentary had he only lived until a second edition was called notes on events that occurred in the later career . for: it is to be hoped the further collections he of his hero.
had made for it have been left in such a form as Brahma, Bilhana says, was once engaged in his to be available for incorporation at no distant Sandhyâ devotions, when Indra came to him to date. He was labouring to coraplete his long complain of the growing godlessness on earth, and announced Páli Grammar and other works when begged him to put an end to it by creating a hero laid aside by illness. Among other things, he who would be a terror to the evil-doers. On hearhad on hand for this journal a translation of Kern's ing this request the Creator directed his looks monograph on the date of Buddha's Nirvana and towards his chuluka, or water-vessel, and from it the Asoka inscriptions, when a cold contracted sprang a handsome warrior fit to protect the three in the early part of the year developed into con worlds.. From him descended the Châlukyas, a sumption, and carried him off in the thirty-eighth race of heroes, among whom H&rita is reckoned year of his age, shortly after the Institute of as first progenitor, and Månavys arose, who France had adjudged to him for his Dictionary
humbled the kings of the earth. The original sent the Volney prize of 1876, as the best phi- of the Chalukyas was Ayodhyâ. Some of losophical work of the year.
them, desirous of victory, extended their con
quests thence to the reign of the betel-palms in the ANALYSIS OF THE FIRST SEVENTEEN SARGAS
south, " where the tusks of their elephants wrote OF BILHANA'S VIKRAMANKAKAVYA.
the record of their victories on the sands of the (From Dr. Bahier's Introduction to the Vikraman
ocean-shore that witnesses the secrets of the kadevacharitu.)
Cholas. Narrow'was the realm of Vibhishana to In order to enable the reader to form an exact them, and their horses roamed as far as the snowy estimate of the work, I shall closely follow the
mountains." text, and relegate to the notes all my own inter- In course of time, Tailapa (973-997) became pretations, and such additions to the poet's state- the ornament of the Chalukya race, a mighty ments as can be supplied from the inscriptions of warrior, who utterly destroyed 'those thorns of this dynasty which have been published by Sir the earth,' the Râshtrakūtas. W. Elliot, and from other sources.
After him ruled Satyaśraya (927-1008), who Bilhana's narrative is, unfortunately, very un. surpassed Bhargava in the skilful use of his even. He first gives some notices regarding the bow. He was succeeded by Jay a sinha
• Sarga I. ver. 31-56; compare Jour. R. As. Soc. vol. IV. p. 8, extract from the Handarki inscription.
+ L. 58, compare Jour. R. As. Soc. loc. cit.; the Mangaliña plate, Ind. Ant. vol. III. p. 305, and Jour. R. As. Soc. (N. 6.) vol. I. p. 256.
L. 63-67 compare Jour. R. As. Soc. vol. IV. pp. 6, 12, where Sir W. Eliot states, according to his inscriptions, that fifty-nine princes of this dynasty reigned at Ayodhy and other places.
1 $ 1. 69-73; compare Jour. R. As. Soc. vol. IV. p. 6;
Lassen, Ind. Alt. IV. 103. Bilhana has left out this king's expedition against Málva, which is mentioned in his inscriptions and admitted in the Bhojacharitra. According to the latter, Mayja was captured and killed by Tailape, but avenged by his successor.
|| 1.74-78; compare Jour. R. As. Soe, vol. IV. p. 13; LAs en, loc. cit. He is also called Satyasri.

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(1018-1040), who, after a long career, glorious through numerous victories, "received a garland, culled from the Parijata tree, from Indra's own hands."
After him came his son Ahavamalla deva* (1040-69), called also Trailoky a malla, who in songs, tales, and dramas was celebrated as 'the second Râma.' He conquered the Cholas;t he stormed Dh & râ, the capital of the Pram&ras in Målvâ, from which king Bhoja had to flee. He caused countless sacrifices to be offered, and by his liberality he surpassed the chintamani, the wishgranting philosopher's stone. He utterly destroyed the power of Karna, king of Dahala.§ He erected a pillar of victory on the shore of the ocean. He personally vanquished the king of Dravida, 'who had run to encounter him,' and stormed Kânchi, the capital of the Cholas, driving its ruler into the jungles. T¶ He beautified Kalyana so that it surpassed in splendour all other cities of the earth.**
But in the midst of his victories and his prosperity, Ahavamalla was tormented by a deep sorrow. For he had no heir. At last he formed the resolution to lay aside for a while all princely pomp, and to perform, together with his queen, severe penance in order to obtain a son through Siva's favour. He therefore made over the kingdom to the care of his ministers, and retired to a temple of Siva. There the royal couple slept on the bare ground, and entirely gave themselves up to devotional practices and to the service of the temple. The king gathered flowers for the worship of his guardian deity with his own hands, and the queen swept the floor of the temple and smcared it with cowdung. After they had spent some time in this manner, the king, one morning when engaged in his prayers, heard a heavenly voice, which announced to him that Śiva, pleased
1.79-86, compare Jour. R. As. Soc. vol. IV. p. 13; Lassen, loc. IV. 104. The phrase that Jayasimha received a garland of Parijata flowers from Indra means probably that he was killed in battle. Usually the Apsarasas are said to choose the dying warriors as husbands, and to throw the srayamvarmála on their necks. Between Satyaáraya and Jayasimha, the elder brother of the latter, Vikramadityawho, according to the inscriptions reigned from 1008-1018has been left out.
I. 87. The real name of this king is Somesvara (I.).. Bilhana always uses in its stead the honorific titles or Birudas given above. His reason is probably that as Vikrama's hated brother and predecessor was also named Somesvara (II.), he did not like to call the father, to whom Vikrama was much attached, by the same name.
+ I. 90.
II. 91.96.
I. 102 and 103. The two verses contain a pun on the word karna, which means 'ear,' and is also a proper name. II. 111.
TTI. 114-117. From Bilhana's statement it might seem that the Dravida and the Chola were two different persons. But all through the Charita the two names are treated as synonyms: compare, e. g. V. 28, 29, 43, 60, 61, 77, 79, 84, 85, 89; VI. 2, 4, 7, 9, 22. In the same way Kuntala and Karnata are used as synonyms to designate the kingdom of
[NOVEMBER, 1876.
with his faith and penance, was willing to grant him three sons, the second of whom would surpass in valour and virtues all the princes of the olden times. "Two sons, the voice added, will be born to thee by virtue of the merit acquired by thy works, but the second will come to thee by my favour alone." The king, highly rejoicing, acquainted his wife with this auspicious news, performed the ceremonies required to complete his vow, gave rich presents to the Brahmans, and resumed the government.†
In due time the queen bore a beautiful son, who "since he fed the eyes of the king, just as Soma, the moon, feeds the chakoras," received the name Soma (Someśvara). The king was, however, not satisfied. Remembering the predictions of the heavenly voice, he anxiously longed for the birth of his second son. At last he saw the cheek of the queen again become pale. He testified his joy by showering gold on the Brahmans and by making other thank-offerings. During this second pregnancy the queen had wonderful cravings, which presaged the future greatness of the child she carried. Sometimes she desired to place her feet on the elephants that guard the points of the horizon; sometimes she called on the nymphs. that are the guardian deities of the quarters of the universe to shampoo her feet, and at other times she eyed the swords as if desirous to drink the water of their steel.'
Great precautions were taken to ensure the safety of her precious burden. The lying-in chamber was secured by powerful spells and efficacious herbs, and carefully guarded by learned Brahmans. At last, in a most auspicious hour and under a most favourable conjunction of the planets, the eagerly desired son was born. Flowers fell from the sky, Indra's drum resounded, and as the gods rejoiced in heaven, so a festive tumult, the Chalukyas. Regarding the wars of Ahavamalla com pare Jour. R. As. Soc. vol. IV. p. 13, and Lassen, Ind. Alt. IV. 105. The inscriptions support Bilhana's statement that Ahavamalla conquered the Chola king, who had made an inroad into Kuntala, but they assert that the latter was elain. From Bilhana's statement it would appear that there was more than one Chola war. The defeat of Bhoja is also mentioned in the inscriptions. But Dáhala does not occur in the list of conquests, though it includes many countries of Central, Eastern, and Northern India.
**Sarga II. vv. 1-25. The word h, he made,' might be also taken to indicate that he founded Kalyana. But this was not the case, as the town existed long before his time: compare, e.g., Ind. Ant. vol. I. p. 209.
+ II. 25-58. The king's performing penance for the sake of a son is in harmony with Hindu customs, and in itself not in the least incredible. But in this and subsequent portions of Bilhana's narrative there is an evident design of representing Vikrama as the special favourite of the gods, and as such entitled to oust his elder brother from the throne. This circumstance ought to be taken into account in considering the credibility of the facts related regarding the internal history of Ahavamalla's family.
III. 57-58.

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the recitations of the bards, and the songs of the Malva, who came to him for protection to dancers, filled Ahava malla's palace.
regain his kingdom (III. 67), and carried his arms The child's marvellous lustre, which announced as far north as Gauda and Kamar a pa. He its future greatness, induced the king to call him attacked also the king of Sinhala or Ceylon, Vikramaditya.. He throve and grew up a who fled before him to the hermitage of the hushandsome and strong boy, the favourite of his band of Lopamudra (III. 77, IV. 20). He defather. Early he showed in his plays that he was stroyed the sandalwood forests of the Malaya destined to be a mighty warrior and conqueror. hills, and slew the Lord of Kerala (IV. 1-18). He loved to chase the royal swans, the rdjahansas, He finally conquered Gânga kuņda (IV. 21), and to tease the lion-whelps in their cages. Later Vengi (IV. 29), and Chakra kota (IV. 30).SS he acquired the various lipis, or alphabets, and After having accomplished these brilliant ex. the art of using the bow. “Sarasvati also, the ploits Vikrama turned homewards. He had come giver of poetry and eloquence, kissed his lotus- as far as the Krishna, when he suddenly was mouth." Not long after Vikrama, the third disquieted by the appearance of unfavourable promised son was born. He received the name omens which announced some great impending Ja ya simha..
misfortune. He stopped his march and performed After a while, when Åhavamalla saw that on the banks of the river édntis, or propitiatory Vikram Aditya, who had grown up to manhood, ceremonies intended to avert the threatened evil. had acquired all sciences' and was anxious for Whilst he was still engaged in these rites, he the battle-feast, he conceived the plan of making saw the chief messenger of his father coming · him ywarája, and thus to designate him as his
from the capital, with a face that clearly announced successor. But, as soon as he opened his mind to
him to be the bearer of bad news. The prince the prince, the latter respectfully but firmly re- asked the Halkdr at once for news of Ahavamalla, fused the offered favour, alleging that the dignity since already on the appearance of the omens he of yuvardja belonged by right to his elder brother. had been anxious about the welfare of the latter. In this refusal he persisted, when his father re- Reluctantly and with many tears the messenger presented to him that both Siva's word and the told the dismal story of Åhavamalla's sudden decree of the stars pronounced him to be destined illness and death.ll The king, he said, had been for the succession. Finding that Vikrama was supremely happy on learning his son's success not to be moved, the king raised Somes vara against the Chola, Pandya, and Simhala. In the to the rank of yuvardja. Royal fortune and the midst of his rejoicings he had been attacked by love of the father, however, clung to Vikrama maliguant fever. Finding that all remedies were alone. He bore also the burden of the duties of of no avail, he had resolved to finish his life in the king and of the yuvardja, "just as the prime. the Tungabhadrâ, the Gangl of the south. val tortoise carries the serpent Sesha and the With the consent of his ministers he had travelled earth."+
to the sacred stream, and had died in its waves, With the permission of Åhavamalla, Vik. meditating on Siva.t rama then set out on a series of warlike expe- On the receipt of these news Vikramaditya ditions. He repeatedly defeated the Cholas was deeply affected, and loudly manifested his (S. III. 61, 63, 65, 66; IV. 22-28) and plandered grief. At first he refused to be consoled, and had Kanchi. He lent his assistance to the king of to be disarmed 'lest he should attempt his own
$ II. 59-91.
| Bilhana uses the following vicarious forms for this name:-Vikramanka, Vikramankadeva, and Vikramalanchhana. Elsewhere the forms Vikramadityadeva and Vikramárka occur. His Birudas are Tribhuvanamalla (Bilhana, inscript.) l'armádi (Kalbana, inscript. and Kumarapalach.), Kalivikrama (inscript.).
Sarga III. vv. 1-24. • III. 25. The existence of the third son of Åhavamalla is not mentioned in the published inscriptions.
III. 26-59. This part of the narrative of Vikrama's life also, which strongly puts forward his fitness for the throne and his generosity to the less able Someávara, looks as if it bad been touched up in order to whitewash V.'s character and to blacken that of his enemy.
I III 60-IV. 30.
69 Bilhana's rhapsodio treatment of this portion of Vikrama's career makes it impossible to determine the chronological order of these wars. Only so much may be considered certain, that his last exploits were performed in the south, he came on his homeward march to the Krishna. The assertion that Vikrama defeated the kings
of Gauda and Kamarupa sounds very strange. It is, bow. ever possible that he made with his cavalry & raid into their territories. Vengi (not Chengi, as the text reada) is the coast country between the Godavart and the Krishna, and belonged about this time to the Cholas (see below). Gångakunda, or Gåndakunda as the MS. bas prima manai, must have been another Chola dependency: compare below, VI. 21. II S. IV. 31-43.
It is to be noted that the expeditions to Central and Eastern India are not mentioned again, and that the order of the wars differs from that given above.
• The same epithet is applied to the Tungabhadra in the inscriptions.
+ IV. 44-68. Verse 58 contains a regular confession of Ahavamalla's faith in Siva. Laasen's conjecture (Ind. Alt. IV. 105) that he became a Jains appears without founde tion. Indian princes will build temples for many strange gods, without forsaking their kuladevata or ishtadevata The kuladevata of the Chalukyas of Kalyana appears to have been Vishnu, as they use the boar as their emblem.

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(NOVEMBER, 1876.
life. After a while he recovered, and performed the funeral ceremonies on the banks of the Krishna
After that he set out for Kalyana in order to console his brother. Somes vara came out to meet him, and received him affectionately. The two brothers lived for some time after in concord and friendship. Vikrama, though superior to Somesvara by his talents, honoured the latter as the chief of his house and his king. He also presented him with the booty which he had made in his wars. After a while, however, Somesvara fell into evil courses. Pride obscured his judgment, he became suspicious, cruel, and avaricious, so that he tarnished the glory of the Chålukya race, and all right-minded persons fell away from him. He even tried to do harm to his brother. When the latter saw that he was unable to restrain the king from evil, and had to fear for his life and good name, he left Kalyana together with all his followers. He also took with him the youngest son of Ahavamalla, Jayasinha, as he did not think him safe whilst living near the king. Somes vara, on learning that his brothers had fled, sent an army in pursuit of them. Vikramaditya, unwilling to make war against his brother, avoided it for a time. But, when finally compelled to fight, he destroyed it like one mouthful.' Other forces which were despatched after him in succession suffered the same fat until these repeated losses forced Somes vara to desist from persecuting his more talented brother.
Vikrama, on being left to himself, marched towards the Tungabhadr All on whose bank he rested his army for some time. Then he be- came anxious to fight the Chola, and spent some time in the province of Vanavåsa.
When he resumed his march, the trumpets of
his army reminded the kings of Malayades a of his former great deeds. Jayakesi,t the king of the Konkana, came to him and brought presents. The lord of Alu pat made his submission, and received benefits in return. The wives of the king of Kerala wept when they thought of Vikrama's former deeds.
The Chola king, finally, feeling that he was unable to withstand Vikrama's approaching army, sent an ambassador to meet the Chalukys prince and to ask for his friendship, to cement which he offered his daughter's hand, Vikrama agreed to stop his expedition, and to retire to the Tungabhadra, where the Chola king promised to meet him. The retreat to the river was arranged in order to save appearances, lest it should be said that the Chola had proffered his friendship through fear. Accordingly the king and the prince met; the former was humble, and the latter generous to his former foe. They were pleased with each other, and Vikrama's marriage with the Chola princess was duly celebrated. The king then departed.| Shortly afterwards, while Vikrama was still tarrying on the Tungabhadra, the news reached him that his father-in-law was dead, and that the Chola kingdom was in a state of anarchy. He at once started for the south, in order to place his wife's brother on the throne. He entered Kanchi, and put the rebels there under his heel. Next he visited Gångakuņda, destroyed the armies of the enemy, and finally secured the throne to the Chola prince. After & month's further stay in Kanchi he returned to the Tungabhadra. T
But his expedition was not to have any lasting effects. A few days' after his return he learned that his brother-in-law had lost his life in a fresh rebellion, and that R&jiga, the lord of
1 IV. 69-96. Bilhana is again very careful to point out Vikrama's excellence and his generosity towards his brother, in order to show that his hero gave no cause for the subsequent disagreements.
$ IV.97–V.9. Compare Jour. R. As. Soc. vol. IV. p. 14.
1 The Tungabhadra apparently formed the southern frontier of the Chalukya kingdom, and beyond it lay the dominions of the Chola; compare also below, v. 56, where Vikrama is requested to recede to the Tungabhadra.
Vanavlsa (Banavani), situated in the corner between the Ghâte, the Tungabhadra and Varada, appears at this time to have formed part of the Chalukya kingdom, and was held for them by a branch of the Kadamba family: see Jour. R. As. Soc. vol. IV. p. 37. Vikrama's march must have been directed from Kalyana to the south-west. He may possibly have passed a corner of the Chola territory in order to reach Vanaisa. Thus the statement that he was anxious to fight the Chola may find its explanation.
• It would seem that, after leaving Vanarasa, Vikrama descended into the country below the Ghâta, and first marched northwards, returning later to the south.
+ This Jayake i was the second prince of the name. who, belonging to the Kidaraba race, raled over Goa (Gopaka. pura). The friendship which he formed with Parmádi or Vikram Aditya-Tribhuvanamalla is mentioned in the
Kidamba inscriptions published by Mr. Fleet, as well as the fact that Jaya kesi II. married Vikrama's daughter Mailala : compare Jour. Bo.B. R. As. Soc. vol. IX. pp. 231, 232, 273. His daughter Mainaladevi (Mailala ?) became the wife of king Karnit of Anhilved, and the mother of the famous Jayasinha Siddharaja : see Kumarapalacharita, I. 66, and Forbes's Ras Maza, vol. I. p. 107.
I Apparently a town on the coast. Mr. Fleet's inscription No. II. (Jour. Bo. Br. R. As. Soc. vol. IX. pp. 278 and 282) states that Jayakesi I. conquered Alupa. At the time of Vikrama's visit it may have been in the possession of a side branch of the Kadambas.
Bilhana refers to the defeat of the Kerala king, mentioned IV. 18. Il V. 28, VI. 3. T VI. 6-25.
* I conclude this from the expression prakritivirodhahatasya cholssunoh' (v. 26), which I translate by of the Chola prince, who had been slain in consequence of a disagreement with his subjects. It might be taken to mean of the Chola prince, who had been killed (by Rajiga) in consequence of an inveterate enmity. But the statement made above, that after the death of the old Chola monaroh a rebellion broke out, which had to be quelled by Vikrama, speaks in favour of the former interpretation.
Kip-37. the Kadamingdom, sada
ino, possibly inacted from
could seem that 10 may find its ement that he

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Vengi, had taken possession of the throne of Kanchi.t
MISCELLANEA.
Vikrama at once prepared himself to march against the usurper; but the latter, in order to save his newly acquired throne, asked Somadeva of Kalyana to make an alliance with him against their common enemy. Somesvara, thinking that a favourable opportunity to destroy his hated brother had been found, eagerly accepted Rajiga's offer, though the hereditary enmity between the Cholas and the Chalukyas ought-at least in Bilhana's opinion-to have prevented such a step. He watched Vikrama's movements, and followed him so closely on his march to the south, that when Rajiga's army had at last been reached by Vikrama, Someávara's forces were encamped not far off in his rear. When Vikrama became aware of the hostile intentions of his brother, he was deeply distressed, being averse to a fratricidal war. He sent friendly messages to Somesvara and made attempts at a reconciliation. Someévara apparently accepted his brother's advances; but in reality he meditated treachery, soiling the fair name of his race. He only temporized, in order to find a favourable moment for striking a deadly blow. Even when Vikrama became aware of this, he was still unwilling to encounter his brother on the battle-field. It was only at the express command of Siva, who, appearing to him in a dream, ordered him to fulfil his destiny and to become a great ruler, that he consented to an appeal to arms. On the morning
The mistake in the text (v. 26) for caused by my consulting Prof. H. H. Wilson's Cat. Mackenzie Coil. before my attention was drawn to Sir W. Elliot's second article on the Chalukyas in the Jourl. Madras L. & Sc. Soc. vol. VII. That paper not only shows that Vengi is the correct reading, but affords also the key to this portion of Bilhana's narrative. Sir W. Elliot shows that a branch of the Cholas had established itself in Vengidesa, the eastern coast between the Krishna and the Godavari, and had extended its conquests thence to the frontiers of Katak (Cuttack). This kingdom passed by marriage to Rajendra Chola. "He was succeeded by his son Vikramadeva, Kulottunga Chola. On the death of his uncle Vijayaditya, who had been viceroy of Vengidesa, the king deputed his son Rajaraja to assume the office; but, after holding it, for one year, A.D. 1078 he resigned it in favour of his younger brother Viradeva Chola, who assumed the title of Kulottunga Chola. His grants are found in great numbers from A.D. 1079 up to the year 1135, when a partial restoration of the Chalukya line appears to have taken place." I think there can be no doubt that Bilhana's Rajiga is the Rajaraja of the inscriptions, as the former name appears to be only a popular corruption of the latter, and as the time when they are said to have ruled over Vengi is nearly the same. If this identification is correct, it follows that the Chola king whose daughter Vikramaditya married was Vikramadeva Kulottunga and that the Chola prince whom Vikramaditya established on the throne was a brother of Rajarija-Rajiga. Probably the interference of the Châlnkya prince was the cause of his protégé's losing his throne and his life.
was
Bilhana, in uttering this sentiment, forgets that a short time previous his hero had formed a matrimonial alliance with the same Chola race.
321
after the vision had appeared, a hard-contested battle was fought, in which the victory finally remained with Vikrama. Râjiga fled, and Somesvara was taken prisoner.
Immediately after the battle Vikrama returned to the Tungabhadra. He at first intended to restore his captive brother to liberty and to the throne. But Siva interposed a second time, and angrily commanded him to assume the sovereignty. Then Vikrama obeyed the order of the god, and allowed himself to be proclaimed ruler of the Dekhan.§
To his youngest brother, Jay a simha, Vikrama gave the office of viceroy of Van a vâs a.|| Shortly afterwards he made further expeditions, by which he subdued everybody and everything in the four quarters of the universe, excepting only the elephants that guard the points of the horizon. Against whom these wars were waged is not stated. But when the multitude of the kings. had been exhausted,' Vikrama once more had to' extinguish' the Chola. Then only he entered
his capital of Kalyana.*
The time of Vikrama's arrival in Kalyana fell in spring, the season of pleasure and love. The king also was destined to undergo its influence. and to become a slave to the gentle passion. He learnt that the Sila hâra prince, ruling over Karahâța, possessed a daughter, Chandralekha or Chandaladevi by name, who, being endowed with marvellous beauty, was by the order of Pârvati to hold a svayamvara. The minute inventory of the princess' charms, beginning with her toe-nails
§ VI. 26-99.-According to the inscriptions (Jour. R. A. Soc. vol. IV. p. 14) this battle was fought in 1076. The inscriptions contain also the same statements regarding Somevara-Bhuvanaikanalla's character, though no mention is made of the circumstance that the latter was aided by the Chola king in the battle which cost him the throne. It is. however, doubtful if Vikrama. in acquiring the throne of Kalyana, was merely a victim of destiny, as Bilhana wishes to make out. It looks very suspicious that the poet find himself obliged to bring in Siva three times in order to vindicate the course of action taken by his hero. Vikrama's alliances with the Kadamba Jayakeśi and the Chola seem also to indicate that he, on his side, was preparing himself for coming events, or had far-reaching designs. Lastly. what one sees and hears now of Rajput life makes one cautious in believing that one brother should have dethroned the other merely through the latter's fault. There are, no doubt. touching instances of strong family affection in Rajput families. But in general a great amount of jealousy and dissension prevails, caused partly by the system of polygamy, which among the Rajputs is de rigueur as a matter of etiquette, and partly by the uncurbed ambition of these races. Considering all these points, I am inclined to give the verdict against Vikrama and Bilhana. and to assume that the former designedly used his superior talents to oust his weaker brother.
VI. 99 compare also XIV. 4.
Possibly, by the "multitude of kings" (naranatha. chakra) whom Vikrama subdued, rebellious sámantas or feudal chiefs may have to be understood. The statement that he had again to fight the Chola detracts from the magnitude of his former victory.
* VII. 1-2.

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and ending with her raven tresses, which was to be given to Vikrama, set his heart on fire. A spy was despatched to Karahâta in order to see what his chances might be. During the time of this person's absence Vikrama's passion grew to such an extent that his limbs wasted away, and pallor overspread his face. But his torment was quickly allayed when the messenger returned with excellent news. He reported that Chandralekha, on hearing of Vikrama, had fallen in love with him, that she wished to elect him for her husband, and that her father's wishes coincided with her own. He concluded his speech by exhorting Vikrama to Bet out at once for Karah&ta, as the svayamvara was to take place immediately.
The king hastened on the wings of love to that capital of Cupid,' where inany other princes had already assembled. The chief of Karahata received him respectfully and affectionately. After the rites of hospitality had been performed, Vikrama entered the hall where the svayamvaru was to be held, and sat down among his rivals. In due time the princess also arrived, attended by her maidens and an elderly matron of the harem. The latter pointed out and described the great qualities of the assembled chiefs. Chandralekha heard unmoved the praises of the lord of Ayodhya, a descendant of Råma, of the kings of Chedi and Kanyakubja, of the ruler of the country watered by the Charmanvati (Chambal), of the princes of Kalinjara, Gopachala, Målva, Gurjara, Pandya, and Chola. One by one she rejected them, signi. fying her displeasure by various contemptuous gestures. Her eyes sought the Chalukya, and remained fixed on his face. When the other princes saw this, they lost all hope of success with the Patimvard, and plainly manifested their disappointment and anger. But the pratihdrarakshi, the attending matron, loudly approved the choice
of the princess, who had selected a husband so noble, handsome, rich and brave, the conqueror of the allied Cholas and Chalukyas. She exhorted her to throw the garland over his neck. Chandralekha obeyed, the acclamations of the assembled multitude approved her act, and the happy pair at once proceeded to the nuptial mandapat
After the wedding had been celebrated, the rejected suitors departed. Many of them would have liked to give vent to their anger by deeds, but fear of the great Châlukya restrained them. Vikrama and his bride, happy in each other's company, enjoyed their newly found bliss and the pleasures of spring. In the morning they took walks in the garden. Vikrama rointed out to Chandralekha the beauties of the season. He seated her in a swing and swung her with his own hands. Later the whole harem was called out, and the women amused themselves and the king with gathering flowers from the trees and creepers. Then, covered with the pollen of the blossoms, they went to a tank to bathe and to sport in the water. Finally, in the evening, after enjoying the bright moonlight and after making a fresh toilet, the whole party sat down to a banquet at which surá or madhu, a highly intoxicating liquor, flowed in streams. The women were soon flushed by this drink, and their odd behaviour and speeches served to amuse the king. I
At the beginning of the hot season Vikrama proceeded to Kalyana. His entry caused a great commotion, especially among the fair sex. The women, one and all, fell in love with their king and manifested their passion in various extravagant ways. Arrived at his palace, the prince held a darbar and then retired to the inner apartments, where, anointed with sandal ointment, he sought, in the company of his wives, refuge from the heat in bathrooms cooled by flowing water.
Eastern Bhalokamantitled Meenty kindatter of whichention.
alwassing classes, aaha Venirst strongly Manu, Vahes
+ VII. 3-IX. 152.-By giving in the seventh sarga a lengthy description of the effects of spring on the passions, and of its amusements, and by introducing a detailed description of Chandralekha's charms in the cighth sarga, Bilhans has managed to fill nearly three cantos with the narrative of Vikrama's marriage. He has also succeeded in giving the story a very unreal appearance by imitating the Raghuvansa in the description of the svayarisvara. Nevertheless the main facts related by him may be taken to be historical. For the name of Vikrama's wife, Chandaladevi, is preserved in the inscriptions, vide Jour. R. A8. Soc. vol. IV.p. 13. From the inscriptions of the Silaháras it is also certain that this family ruled in Karabata, the modern Karh (Kurrar), see ibid. p. 282. Bilhana does not employ the name Silahara, but he calls Chandralekha twice (VIII. 3 and IX. 27) Vidyadhara. The Silaháras bore this appellation by virtue of their descent from Jimutaváhans.
Tod's Annals of Rajasthan and other works show that svayamvaras occurred among the Rajputs until a very late period. From the great length and minuteness of the descriptions of Chandaladevi's beauty, of her suavaxitrara, and of Vikrama's affection for her, it may be concluded that she was still the favourite when Billana wrote.
1 IX. 1-XI. 95. The description of the king's amuse. ments, to which Bilhana, treating them apparently con
amore, allots nearly three whole sargas, may be considered a faithful picture of the life in the inner apartments of an Eastern king. Vikramaditya's son, Someswara III., surnamed Bhalokamalla, wrote a curious handbook of amusements for kings, entitled Månasollasa or Abhilashitachintamani. He enumerates twenty kinds of sporta (vinoda) and twenty amusements (krid), the latter of which appear chiefly destined for the harem. They include those mentioned by Bilhana. The exciting elements in them are mostly romping, equivoque, debauchery, and drinking. Drink has always been a favourite passion of the Rajputa. The abstaining classes among the Hindus-the Bråhmans and the Jaina and Bauddha Vånias-have constantly struggled against this propensity. The first strongly condemn it in their works on Dharna and Niti (see, e. g., Manu, VII. 50, and Kamandaki, XIV. 59), and both Jainas and Bauddhas whenever they gained over a Rajput king tell us that they made him renounce the use of spiritous liquors. Their efforts have not had any great success. For the Rajputa of our day, even those who are not debauchees, use various kinds of burnt waters, which in strength surpass anything ever manufactured in Earope. I must, however, confess that the use of spirituous liquors by Rajput females was unknown to me until I read of it in Bilhana's and Somesvara's works.

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He again gave himself up to the pastime of the jalakriḍa.§ During the remainder of the hot season and the ensuing rainy season Vikrama stopped in the capital, entirely devoting himself to pleasure. He composed also a poem, describing the breaking of the monsoon, which he addressed to Chandaladevi.||
But when the end of the rainy season came he received news which rudely aroused him from his luxurious repose. A confidential adviser informed him that his brother Ja yasimha, whom he had made viceroy of Vanavâsa after the victory over Someśvara and Râjiga, was meditating treason. In proof of this assertion the informer stated that Jayasimha amassed treasures by oppressing his subjects, that he increased his army, that he had subjected to himself the forest tribes, that he was seeking the friendship of the Dravida king, and that, worst of all, he tried to seduce Vikrama's soldiers from their allegiance. In conclusion he added that the prince would shortly advance with hostile intentions to the Krishnaveni.
Vikrama was greatly distressed by this news, which opened the prospect of another fratricidal war. Unwilling to act without fuller information, he sent out spies to inquire into the truth of the accusations against Jayasimha. The report which they brought back confirmed it. Even then the king was averse to harsh measures. He addressed friendly exhortations to his brother, representing to him that, as he possessed already regal power in the provinces assigned to him, a rebellion would profit him but little. But all was in vain.
In the mean time autumn came. The beauty of this season (of which a lengthy description is given) did not allay Vikrama's anxiety and distress. He again made repeated attempts to be reconciled to Jayasimha. But the latter would no longer receive his messages. He advanced to the Krishna, where many Mandalikas joined his camp. Filled with the hope of victory, and proud of his
§ XII. 1-78. The description of the passionate behaviour of the women at the entry of the king is merely conventional. It is repeated on several occasions. Bathrooms (dharagriha) of the kind mentioned by Bilhana are now in existence and in use. They are sometimes attached to vius (vape) or wells, and underground.
XIII. 1-90. I will not decide if we have really to recognize in Vikramaditya a royal author, or if Bilhana merely puts the poem into his mouth in his anxiety to give a complete description of the seasons.
XVI. 1-53.
XIV. 1, XV. 87. Vikrama's war with Jayasimha is not mentioned in the inscriptions made known by Sir W. Elliot. The reason is, no doubt, that Vikrama did not care to proclaim the fact that he had fought with both his brothers. According to Bilhana's account the battle falls at the end of the year 1077, and the statement of the Kadamba inscriptions that Tailapa Kâdamba became governor of Vanavâsa in Saka 999, or A. D. 1077-78, agrees
328
army, he allowed his soldiers to commit all possible excesses. Villages were plundered and burnt, and their inhabitants dragged into captivity. He also sent insulting messages to the king, his brother. Vikrama patiently bore these outrages for some time, but finally was compelled to take the field in self-defence. Collecting a large army, he also advanced to the Krishna. On arriving there he once more tried negotiations. When these failed, a battle was fought, in which Jayasimha at first gained some advantages by means of his elephants. But Vikramaditya's personal bravery restored the fortune of the day. Jayasimha's army was routed, and its leader was captured on his flight, in the jungles. Though Vikrama would have had reason enough to deal hardly with the captive, he spoke kindly to him and consoled him.
After this victory Vikrama returned to Kalyana, and enjoyed the pleasures of the cold season, which in the mean while had come on. These consisted in hunting-parties, at which he slew lions and other large game, hunted boars with hounds, and shot deer with arrows."
After Vikrama had subdued all his enemies, his dominions enjoyed peace and prosperity. The elements even showed themselves propitious; neither famine nor pestilence visited his kingdom. In course of time sons were born to him, who resembled him and gladdened his heart. His liberality to the poor of all countries was unbounded. He erected also buildings for pious purposes, to commemorate his name. He built a temple of Vishnu-Kamalâvilâsi: in front of it he dug a splendid tank. Near it he built a city with splendid temples and palaces.+
Once more, however, after a long period of peace, he had to draw his sword. The Chola again became proud and insolent. But Vikrama's army marched on Kanchi; a battle was fought, in which the Chola, fled as usual. Kânchi was taken. Vikrama amused himself there for some time, and finally returned to his capital.
with it. The latter event probably took place after the deposition of Jayasimha.
XVII. 1-42. The building of the city, which was called Vikramapura, is mentioned in the inscriptions (Jour. R. As. Soc. vol. IV. p. 15), and Sir W. Elliot adds that "an enormous tank and other works attest its former spleudour."
I XVII. 43-68. This expedition must have been the last important event which occurred before Bilhana wrote. Perhaps it is the war against the Pala (read Pallava) king mentioned in the inscriptions as having taken place in 1081( loc. cit. p. 15). For a branch of the Kerala Pallavas was established in the Chola country, and ruled it for some time in the seventh century. During Vikrama's time the Cholas fell very low indeed, and it is just possible that the Pallavas regained some of their old influence in the east of the peninsula (compare Burnell, Elem. 8. Ind. Poloog. p. 29). But this point, as indeed all Sir W. Elliot's inscriptions, requires re-examination.

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BOOK NOTICES. TRE VIKRAMÂNKADEVACHARITA! a Life of King Vikra- time at Jesalmir was limited. But with the help
mAditya Tribhuvana Molla of Kalyana, composed by his of my friend Dr. H. Jacobi, of Bonn, who kindly Vidyapati Bihana, edited with an Introduction by
lent me his assistance during the whole of my Georg Bühler. (Bombay Government Book Depot,
tour in Rajputana, the task was accomplished in 1875.)
about seven days." It is impossible not to admire Sanskrit scholars are frequently reproached the enthusiasm of these two German scholars, who with spending their lives in the study of fiction. managed in so short a time to copy a work consigt. We are told that there is no history in Sanskrit ing of eighteen cantos, the shortest of which except the somewhat unhistorical Rdjatarangini; contains 53, and the largest 151 blokas, written nothing but idle legends and cloudy metaphysics. in ancient Jaina Devanagari. It is supposed that Sanskrit scholars never touch Dr. Bühler's summary of the historical residuum the solid ground of fact until they abandon their of the poem, given in his Introduction, is very carefavourite language for the study of Comparative fully and judiciously done, and few who have the Grammar, and even this study is, we fear, looked patience to read the work itself will feel inclined upon by some as little less delusive than the litera- to add to it or diminish anght from it. The main ture which originally gave rise to it. Abeunt studia
theme of this laudatory poem is royal wars and in mores, and, if our memory does not deceive us, a royal marriages. The poet begins with a short distinguished German novelist makes one of his account of the Chalukya race, and the kings characters, who is represented as a great reader of the restored dynasty which begins with Tailapa; of Tacitus, taunt another with having so thorough he dwells at some length upon the exploits of ly imbibed the subjective spirit of Indian literature Vikramaditya's father, and describes, with all the as to be incapable of distinguishing between fact customary amplifications, the conquests of Vikra. and fiction in the most ordinary relations of life. maditya before his accession to the throne, his
But of late years this reproach has been to a dethronement of his elder brother Bomésvara II., certain extent wiped away. Sanskrit need no his defeat and capture of his younger brother, and longer be considered synonymous with an historical. his numerous wars with the faithless Cholas. The numerous inscriptions discovered throughout Dr. Bühler compares this account with the data India in that language contain, as the readers of furnished by inscriptions, and his conclusions the Indian Antiquary are well aware, the clearest must be of great interest to all engaged in the study references to historical facts. And there is every of mediaeval India. Like most Sanskřit poets, reason to believe in the existence of numerous Bilhan a deals not only with the public life of biographies of Indian princes, written by pandits who his hero, but also with his private recreations and subsisted on their favour, though as yet only two amusements. There is considerable sameness in of any importance have been unearthed the life the domestic life of kings and heroes in Sanskrit of Sriharsha by B & na, and the work which literature. Possibly the love of rhetorical comDr. Bühler lately discovered in Jesal mir, the
monplaces, which leads Bilhans to insert tedious history of the exploits of a king of the Chalukya descriptions of the seasons in his history, may dynasty named Vikramaditya, who reigned in occasionally induce him to ascribe to his hero folKalyana from 1076 to 1127, by the poet Bil. lies which seem to us Western people alien from hana, known already to students of Sansksit li
the character of a great statesman and warrior. terature as the author of the Panchalikd.*
But it is undeniable that there is much truth in An account of the discovery of the Vikramanka Dr. Bühler's remarks :Charita was read by Dr. Bühler before the Asiatic "The description of the king's amusements, to Society of Bengal early in 1874. It was found in which Bilhana, treating them apparently con amore, 3 Jaina library, carefully concealed in an inner allots nearly three whole Sargas, may be considerchamber, the entrance to which was closed by a ed as a faithful picture of the life in the inner revolving stone. After a tedious negotiation, Dr. apartments of an Eastern king. Vikramaditya's Bühler and his friend were admitted into this son, Somes vara IlI., surnamed Bhalokainner shrine of Sarasvati. and proceeded to exa. malla, wrote a handbook of amusements for kings, mine its contents. In the course of their research entitled Managollasa or Abhilashitachintamani. He they came on the palm-leaf manuscript on which
enumerates twenty kinds of sports (vinoda) and aione is based the present edition of the poem. "As twenty amusements (cridx), the latter of which soon as I recognized the great importance of the appear chiefly destined for the harem. They inMS.." says Dr. Bühler," I resolved to copy it. My clude those mentioned by Bilhana. The exciting
• For a short notice of the discovery of this work, vide Ind. Ant, vol. III. p. 89.ED.

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elements in them are mostly romping, equivoque, and drinking." (Note, p. 41, and ante, p. 322.)
In the public life of Bilhana's hero we meet with much obvious distortion of the truth. The royal historiographer had to represent his patron as uniformly successful. Accordingly we find that the Chalukya monarch extirpated his principal enemies the Cholas pretty nearly as frequently as the Roman levies annihilated the nation of the Volsci. The absurdity of this is clearly brought out by Dr. Bühler. Moreover there is reason to believe that the jealousy between near relations, so characteristic of Eastern royal families, was found even in "the virtuous Châlukya race, that never deviated from the good old custom." Even Bilhana admits that Vikrama was unlucky enough to have differences with his two brothers, one older and one younger than himself. Dr. Bühler seems to be of opinion that he ousted his less talented elder brother So mes vara II. from the throne. But the Hindu poet knows better. He tells us that the title of heir-apparent was offered to Vikrama, but refused by him out of regard for the honour of the family. But after the death of Vikrama's father, Some é vara I., called Ahavamalla by Bilhana, the elder brother intrigued against the younger. He repeatedly sent armies to attack him, which Vikrama easily repulsed. He even allied himself with the Cholas, the hereditary enemies of the Châlukyas, which Bilhana-forgetting, as Dr. Bühler remarks, that his hero had married a Chola princess-stigmatizes as a most shameless action. At last, at the express command of Śiva, Vikramaditya consented to meet his brother in the field, and vanquished him after an obstinate struggle. Šiva again appeared, and forbade him to restore his brother to liberty and the throne, as he had intended. Whether Somesvara II. perished by the scissors, or the "post," so much in favour in the days of Bernier, is not stated. Bilhana makes no further mention of him. The circumstance that Śiva found it necessary to appear twice is, as Dr. Bühler remarks, somewhat suspicious. The fact of the battle having taken place in 1076 is proved by inscriptions; but there is no doubt that Bilhana does his utmost "to whitewash his hero's character, and to blacken that of all his enemies," and we need not look upon Vikrama as more blameless than Aurangzib, who many hundred years afterwards was compelled, by the force of circumstances and the imperious call of duty, to supplant his three brothers.
The second fratricidal war ended in the complete defeat of Vikrama's younger brother, Jayasiñha, who, if Bilhana is to be believed, was treated be
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fore and after the conquest with great kindness by his conqueror. Dr. Bühler shows that the main facts of Vikrama's life are historical, and there is no doubt that he was a powerful and able monarch, engaged in frequent wars with the Cholas, and other dynasties of the Dekhan. We cannot help expressing our regret that Dr. Bühler's remarks should only have been published in a Sanskrit Series, where they are not likely to meet the eyes of any but those interested in that language. They are deserving of wider circulation.*
Perhaps the most interesting part of the poem is Bilhana's account of himself. He was born in Kashmir, and went on a tour through India, till at last he settled down as the court poet of the Châlukya sovereign. Dr. Bühler tells us that even now itinerant poets and pandits are to be met with all over India. They wander from one native court to another, holding disputations, and composing poetry extempore for the delectation of princes "who care about the ancient lore and language of their country, till ousted by native pandits, who guard their preserves most jealously against all outsiders."
The style of Bilhana is, as Dr. Bühler remarks, not free from "coarseness and conventionalism." His Oriental hyperboles, if literally translated, would move the laughter of modern Englishmen, though they would have seemed less absurd to the men of the Elizabethan age, when the greatest of English poets thus described a thunder storm: "The sky, it seems, would pour down stinking pitch, But that the sea, mounting to the welkin's cheek, Dashes the fire out."
Again, he is an inveterate punster, and the most euphuistic of writers could scarcely hope to equal his vagaries when the demon of alliteration takes possession of him. He loves long compounds, like most Sanskrit medieval poets, and takes pleasure in constructing fanciful enigmas, the unravelling of which is the joy of the true lover of " poetic nectar." "But," as Dr. Bühler points out, "he possesses a "spark of genuine poetic fire. Really beautiful passages occur in every canto." We have attempted a translation of a passage in the 4th canto, giving an account of the death of Aha vamalla, the father of Vikram a, which Dr. Bühler considers one of the most touching in the poem.
The prince Vikrâma having defeated the Cholas and the king of Ceylon, slain the lord of Kerala, plundered Kanchi, and conquered Ganga kunda, Vengi, and Chakrakota, is returning home. He has reached the Krishna, when he is disquieted by the appearance of alarming omens. Coming events cast their shadows
See Dr. Bühler's analysis of the historical portion of the poem, ante, p. 317.

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before, or, as Bilhana puts it," Fortunate or unfor. tunate events, advancing to meet mortals, are previously reflected in their souls." Soon he sees the chief messenger of his father coming with "faded cheek, announcing, so to speak, calamity with his profound sighs." The affectionate Vikrama immediately asks the messenger about his father's health, "Slowly by his side he seats him, then in falt'ring
accents speaks, One by one the teardrops rolling chase each other
down his cheeks. Arm thy breast, my prince, with patience, let
thy constancy appear, Black the cloud of evil tidings which must burst
upon thy ear; Joyo, the king to hear thy conquest, which made
Chola's monarch quake, Pâņayas pale with coward trembling, and Ceylon
with terror shake. Then came Fate, relentless hangman, and with
fever smote his frame; Well thou knowest, bliss unshaken can no earthly
sovereign claim. When he found e'en sandal unguents failed to cool
his burning breast, Oft he longed for thy embraces, in thy arms to
sink to rest. Wistfully he looked around him, as if straining
half-closed eyes, Towards the messengers of Indra, sent to call him
to the skies. Thinking then his might departing, flaming forth
in fever heat, He bespake his faithful nobles, gathered weeping
at his feet :Never wan my glory perish, for 'tis written with
my sword On the crowns of vanquished monarchs that havo
owned me for their lord-; Heaven's vault still shows the breaches where my
flaming arrows came, Like a cage in which imprisoned dwells the phoe
nix of my fame; To the realms my sceptre governs wealth flows in
from every side, In my virtuous subjects' mansions Fortune dwells
a princely bride; I can boast a son like Râma, mighty with the sword
and bow, Vikramanka famed for conquest o'er himself and
o'er the foe, Who has freely to his brother yielded up Kalyana's
throne, Now Somervar bears the burden which my feeble
hands disown. Thus my labours here are finished, and I gladly
hail their end;
Having fixed my faith on Siva, to his heaven
I ascend. Oft, alas ! deluded monarchs think the warders at
their gate, Bold to hustle trembling subjects, can arrest the
hand of Fate. Born by Heaven's special favour in Chalukya's
royal line, I have heard some words of wisdom, nor is that
delusion mine. All my hopes are placed on Siva, life is change
ful, as we know, Like the ear of some great war-beast, ever swaying
to and fro; Thinking on the Lord of Umâ, in the Tungabhadra's
stream, I desire to leave my body and break off Life's pain
ful dream; Since by great Srikantha's blessing it has proved
a means of grace, Thankless should I be to leave it in some undistin
guished place. Well resolved,' exclaim the nobles, and their loud
applauses raise; Pious souls to pious actions never grudge the meed
of praise. By a few short easy stages thy loved father
reached the strand Of the holy Tungabhadrâ, Ganges of the southern
land; There the river's dancing billows, like white hands
reared up on high, Seemed to point to Indra's heaven, and uplift him
to the sky. And the lines of pious offerings, piled amid the .
creaming foam, Showed like swans of Brahma's chariot sent to
bear him to his home. Glitt'ring o'er with liquid diamonds flung in spray
showers from afar, Shone thy sire like full-orbed Luna round begirt
with many a star. Firm of purpose then the hero, bathing in the
raging flood, Fixed in pious meditation on the lord of Chandi
stood. Vast the heap of gold he lavished ere he drew his
latest breath; Liberal souls, intent on giving, find the passion
strong in death. Whelmed at last beneath the wave, the billows.
booming in his ear Seemed great Siva's drums of welcome as his soul
to heaven drew near.'” It only remains for us to say that Dr. Bühler's edition of the Vikramankadeva Charita, though made from a single manuscript copied by himself

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and his friend in seven days, is wonderfully free of a capital modern version of this famous old from unintelligible readings. There may be, per- tale, done into Hindi by a native Deputy Collechaps, one or two passages where the addition of a tor, Kunwar Lachhman Singh. This gentleman visarga, or the change of a letter, would improve writes his mother tongue with elegance and good the sense; but we could mention one or more Sans. taste. Seldom has it been my lot, in all my weary krit texts, carefully edited from a comparison of
plodding through modern vernacular literature, various MSS., which present many more stumbling- to come across anything so fresh and spark. blocks to the reader. We believe that Dr. Bühler's ling. There is just enough sprinkling of learned confidence in the correctness of his text is certain,
tatsamas to gratify the taste of those who must if future MSS. should be discovered, to be amply
have a spice of Sanskrit in everything, but the justified.
work is chiefly remarkable for a peculiarity hiALLGORIES, Récits POETIQUES, ET CHANTS POPULAIRES, therto almost confined to Bengal. The bold De
traduits de l'Arabe, du Persan, de l'Hindoustani et du puty, with a reckless disregard of the opinions of Turc, par M. Garcin de Tassy, Membre de l'Institut, pandits, has dared to write as he and his country. &c. Paris, 1876.
men speak, and the result, to Europeans at least, The above work of a distinguished Orientalist who has lately been elected President of the So- | has mastered this work with Mr. Pincott's notes ciété Asiatique, and also Corresponding Member of will have only himself to blame if he does not find the Society of Berlin, is the latest product of his himself better able to understand the natives around literary activity. The publication is to be welcomed him than he would have been after many years' as a collection of pieces formerly scattered, gra- study of the Prem Sagar or similar unrealities. dually falling out of print and becoming inacces- So true to the actual speech of the people is this sible, but now again made available to the lovers of work, that even the idiomatic phrases, which gram. Oriental literature. These pieces fill a volume of marians strive in vain to reconcile with their 640 pages, and are as follows:
rules, are freely used, and the careful notes fully Translations from the Arabic :-"The Allegories explain, but wisely do not often attempt to acof Mokadesi," published under the titles of "Les count for them. The notes also give evidence of Oiseaux et les Fleurs;"_"The Animals in discus- careful study of the original, and a fine perception of sion with Man," extracted from the Ilchván-ucafá. the shades of meaning of which this most delicate
Translations from the Persian :-Two tales from and flexible of languages is capable. the Anwar-i Suhaili; a Persian version of the I cannot too highly praise this most admirable Fables of Pidpai; the Pendnameh of Sa'di.
work, and hope that it may be widely known and Translations from the Hindustani :-"The Ad- used. There is no text-book of Hindi now in existventures of Kamrup;" "The Rose of Bakawali,"
ence which can be for an instant compared with it. Gul o Sanauber, or "the Rose and the Cypress;" Cuttack, 26th June 1876. JOHN BEAMES. "Hir and Ranjhan," a legend of the Panjab; Sakuntala according to the Hindi version of the
THE INDIAN Song of Songs, from the Sanskrit of the Gita Mahabharata; "The Popular Songs of India."
Govinda of Jayadeva : with other Oriental Poems. By Translations from the Turkish :--"The Taking
Edwin Arnold, M.A., F.R.G.S., formerly Principal of of Abydos;" "The battle of Varna;" "The Taking
the Poona Colloge, &c. London: Trübner & Co., 1875. of Constantinople;" « The Description of Constan
The Gita Govinda of Jayadeva, a native of sinople;" "The Adventures of Prince Jem."
Kindu vilva, in Bengal, who flourished, Lasseu This collection is clothed in beautiful language,
supposes, about the middle of the twelfth century, and may serve as a model for elegant transla
early attracted the attention of Sir W. Jones, who tion from one idiom into another without doing
rendered it into English,* whence it was translat. violence to either, which is a task not very easy to
ed into German by Dr. F. Majer and published at accomplish in translations from any, but particular Weimar in 1802, and in the same year by F. H. von ly difficult in Oriental languages, dealing largely in Dalberg at Erfurt. In 1818, Riemschneider pubfigures of speech strange to Occidental ones. The
lished a metrical German version, and in 1836 great talents, long experience, and world-wide re
Lassen issued his careful edition of the original putation of the distinguished author are sufficient
text with scholia, notes, and a Latin version. guarantees of how he has accomplished his task at
Hippolite Fauche also, in 1850, issued a French various periods of his long career. E. R.
translation of the whole of the Gita along with the SAKUNTALA IN HINDI, edited by F. Pincorr. London:
Ritu Sanhara. Mr. E. Arnold now follows these Allen & Co., 1876.
labourers with a versified rendering into English, Mr. Pincott has been fortunate in getting hold " although," as he allowe, "much has had to be
• Works (ed. 1799), vol. I. pp. 463-484.

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modified, and the last Sarga omitted, in order to unwarranted and not in the best taste. The author comply with the canons of Western propriety." I has indicated the variety of measure in the original
The Gita Govinda sings the loves of Krishna by the varying metres of his paraphrase, "withand Radha, and is very popular in India, "but out meanwhile attempting to imitate the many more so, doubtless," to use Mr. Arnold's own very fanciful alliterations, assonances, and recurwords, " because of its melodious versification and ring choruses." His versification is generally its ardent love-pictures, than the profound and smooth and well sustained. earnest meanings" which Western scholars have sup- The smaller poems are four :--The Rajput posed to lie under its glowing sensuous pictures, Wife,'King Saladin' (founded on a story of Bocind "for the sake of which this attempt has been caccio), "The Raja's Ride,' and 'The Caliph's hazarded." With Jones, Lassen regards Krishna Draught,'--all well-written and stirring little as "the divinely-given soul manifested in hu- pieces. manity. . . The recollection of this celestial origin abides deep in the mind, and even when it seems HINDU TALES, or the Adventures of Ten Princes, freeto slumber-drugged as it were by the fair shows ly translated from the Sanskpit of the Dasakumara. of the world, the pleasures of visible things, and charitam. By P. W. Jacob. London: Strahan & Co. the intoxication of the senses-it now and again of the Sanskrit text and character of Danawakes,... full of yearning to recover the sweet din's Dasakumdracharita* a somewhat full ori. serenity of its pristine condition. Then the soul tical notice has already been given (ante, vol. IV. begins to discriminate and perceive that the love, pp. 157-160), so that we need scarcely again revert which was its inmost principle, has been lavished to it. Mr. Jacob says of his translation that as a on empty and futile objects; it grows a-wearied close translation of such parts of the work as are of things sensual, false, and unenduring; it longs written in a turgid style" would be quite unsuit. to fix its affections on that which shall be stable, and able to the English reader, such passages have the source of true and eternal delight. Krishna therefore been much condensed; others, which are to use the imagery of this poem-thrones Radha hardly decent-or, as in the speech of the parasite in his heart, as the sole and only one who can in the last story, tedious and uninteresting, have really satisfy his aspirations." But for this re- been omitted; but in general the original has been condite significance, even Lassen allows that "the pretty closely adhered to, and nothing has been imagery is but too luxuriant. Tho Indian poet added to it." In an appendix the author has given seems, indeed, to have spent rather more labour in a very close literal translation of a longer and depicting the phases of earthly passion, than two short extracts, occupying in all about 13 of that intellectual yearning by which the mind is pages, to enable the reader " to form some idea of lifted to the contemplation of divine things." And the nature and style of the original, and to see how it is just these glowing pictures of earthly passion far it has been departed from" in his free version. that has made it such a favourite among Hindus. The tales in their English dress are well told, and, That the European reader, then, may understand as the able translator remarks, "give a lively pic. it as the Hindu dces, and realize the grounds of ture of Hindu manners and morals. Unscrupulous his appreciation of it, he must know what it is ir deception, ready invention, extreme credulity and its entirety, unmodified to suit tastes purified by superstition, and disregard of human life are Christian influences; and as perforce from such strongly illustrated." This character, we believe, a poem much must be modified or altogether omit-| will prevent such a book, however well written, ted, such an effort as Mr. Arnold's must not be from becoming popular in England or repaying taken as a full representation of the original,-it the publication, but it suggests a regret that one is only an imitation or a partial paraphrase in easy | so well qualified as Mr. P. W. Jacob should not flowing verse of the better portions of the poem, devote a portion of bis leisure in retirement to by a man of refined tastes, made not so much translating, at least in outline, some of the many directly from the Sanskřit as from the scholarly interesting works in Sansksit that are as yet inacLatin version of the late Professor Lassen, but cessible except to Sanskrit scholars. Recent omitting what in its native soil are favourite pas- search has brought to light Charitas, Mahatmyas, sages, and otherwise, "not without occasional diffi- Sutras, Puranas, &c., in scores, and outlines of culty," following the esoteric interpretation of them on the plan of Weber's Çatrunjaya MahatLassen. To indicate this interpretation too, he calls myam are greatly desiderated, and can only be it the Indian " Song of Songs," a title that Hindus supplied by scholars with some leisure at their will scarcely understand, and that is otherwise command.
# The Sanskrit text of the Dasakumaracharita was published by the late Prof. II. II. Wilsou in 1816, and
French version by H. Fauche in bis Tetrade, tom. II. Paris, 1861-63.

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NOTES TO ARRIAN'S INDICA.
NOTES TO ARRIAN'S INDICA.* BY J. W. MCCRINDLE, M.A., PATNA COLLEGE. a
RRIAN, as a
A statesman, a soldier, and an historian, was
born in Nicomedia, in Bithynia, towards the end of the first century. He was a pupil of the philosopher Epictetus, whose lectures he published. His talents recommended him to the favour of Antoninus Pius, by whom he was raised to the consulship (A.D. 146). In his later years he retired to his native town, where he applied his leisure to the composition of works on history. He died at an advanced age, in the reign of the emperor Marcus Aurelius. The work by which he is best known is his account of the Asiatic expedition of Alexander the Great, which is remarkable alike for accuracy, and the Xenophontic ease and clearness of its style. His work on India (Ινδική or τὰ Ἰνδικα) may be regarded as a continuation of his Anabasis. It is not written, however, like the Anabasis, in the Attic dialect, but in the Ionic. The reason may have been that he wished his work to supersede the old and less accurate account of India written in Ionic by Ktesias of Knidos.
The Indica consists of three parts: -the first gives a general description of India based chiefly on the accounts of the country given by Megasthenes and Eratosthenes (chaps. i.-xvii.); the second gives an account of the voyage made by Nearchus the Cretan from the Indus to the Pasitigris, based entirely on the narrative of the voyage written by Nearchus himself (chaps. xviii.-xlii.); the third contains a collections of proofs to show that the southern parts of the world are uninhabitable on account of the great heat (chap. xlii. to the end).
CHAP. I. The river Kophen.-Another form of the name, used by Strabo, Pliny, &c., is Kophes, -etis. It is now the Kâbul river. In chap. iv. Arrian gives the names of its tributaries as the Malantos (Malamantos), Soastos, and Garroias. In the 6th book of the Mahabharata three rivers are named which probably correspond to them-the Suvâstu, Gauri, and Kampana. The Soastos is no
See translation of the Indica in the Indian Antiquary, ante, pp. 85-108. The main object of the Notes is to show how the localities, &c. mentioned in the text have been identified. In drawing them up I have derived great assistance from C. Müller's Geographi Græci Minores,
329
doubt the Suvâstu, and the Garea the Gaurî. Curtius and Strabo call the Suastus the Choas pes. According to Mannert the Suastus and the Garea or Gureus were identical. Lassent would, however, identify the Suastus with the modern Suwad or Svât, and the Gareens with its tributary the Panjkora; and this is the view adopted by General Cunningham. The Malamantos some would identify with the Choes (mentioned by Arrian, Anabasis IV. 25), which is probably represented by the modern Kamehor Khonar, the largest of the tributaries of the Kâbul; others, however, with the Panjkora. General Cunningham, on the other hand, takes it to be the Bara, a tributary which joins the Kâbul from the south. With regard to the name Kophes he remarks:-" The name of Kophes is as old as the time of the Vedus in which the K ubh à river is mentioned as an affluent of the Indus; and, as it is not an Aryan word, I infer that the name must have been
applied to the Kabul river before the Aryan occupation, or at least as early as b.c. 2500. In the classical writers we find the Choes, Kophes, and Choas pes rivers to the west of the Indus; and at the present day we have the Kunar, the Kura m, and the Gomal rivers to the west, and the Kunihar river to the east of the Indus, all of which are derived from the Scythian ku, water.' It is the guttural form of the Assyrian hu in Euphrates,' and 'Eulæus,' and of the Turki suand the Tibetan chu. all of which mean water' or 'river." Ptolemy the Geographer mentions a city called Kabara situated on the banks of the Kophen, and a people called Kabolitæ.
Astakenoi and Assakenoi.-It is doubtful whether these were the same or different tribes. It has been conjectured, from some slight resemblance in the name, that they may have been the ancestors of the Afghâns. Their territory lay between the Indus and the Kophen, extending from their junetion as far westward as the valley of the Guraias or Panj
a work which contains the text of the Indica with notes,-- Dr. Smith's Dictionary of Classical Geography, and Gen. eral Cunningham's Geography of Ancient India. + Ind. Alterthums. (2nd ed.) II. 678ff.
Roth first pointed this out;-conf. Lassen, ut sup.-ED,

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kora. Other tribes in these parts were the others held it to be a continuation of Taurus. Masiani, Nysæi, and Hippasii.
The mountains belonging to the range which Nysa, being the birth-place of Bacchus, lie to the north of the Kabul river are called: was, as is well known, bestowed as a name on Nisha dha, a Sanskrit word which appears various places noted for the cultivation of the perhaps in the form Paropauisus, which is that vine. "General Cunningham refers its site to a given by Ptolemy. According to Pliny, the point on the Kophes above its junction with Scythians called Mount Caucasus Graucathe Choës. The city may, however, have ex- sis, a word which represents the Indian name isted only in fable.
of Paropamisos, Gravakshas, which Ritter Massaka (other forms are Massaga, Masaga, translates "splendentes rupium montes." Acand Mazaga.)-The Sanskrit Masak â, near cording to General Cunningham, the Mount the Gauri, already mentioned. Curtius states Paresh or A parasin of the Zendavesta that it was defended by a rapid river or its corresponds with the Paropamisos of the Greeks. eastern side. When attacked by Alexander, In modern maps Hind û Kush generally it held out for four days against all bis as. designates the eastern part of the range, and saults.
Paropa misos the western. According to Peu kelaitis (other forms-Peukelaitis, Sir Alexander Burnes, the name Hinda Kush l'enkolitæ, Peukelaötis).—"The Greek name," is unknown to the Afghans, but there is a partisays General Cunningham, "of Peakelaotis cular peak and also a pass 'bearing that name or Peukolaitis was immediately derived from between Afghanistan and Turkestan. Pukkalaoti, which is the Pali or spoken form Emodos (other forms-Emoda, Emodon, of the Sanskrit Push kalavati. It is Hemodes).-The name generally designated that also called Peukelas by Arrian, and the part of the Himalayan range which extended people are named Peuk a lei by Dionysius along Nepal and Bhútan and onward towards the Periegetes, which are both close transcripts ocean. Lassen derives the word from the Sansof the Pali Pukkala. The form of Prokloïs, krit hainavata, in Prakrit haimota, 'snowy.' If which is found in Arrian's Periplus of the this be so, 'Hemodos" is the more correct form. Erythræan Sea and also in Ptolemy's Geogra. Another derivation refers the word to "hémádri" phy, is perhaps only an attempt to give the (hema, gold, and adri, mountain), the golden Hindi name of Pokhar, instead of the Sans- mountains,'--so called either because they were krit Pushkara." The same authority fixes thought to contain gold mines, or because of the its position at the two large towns Parang and aspect they presented when their snowy peaks Chársada, which form part of the well-known reflected the golden effulgence of sunset. Hashtnagar, or eight cities,' that are seated Imau s.-Related to the Sanskrit himavata, close together on the eastern bank of the lower snowy.' The name was applied at first by the Swát river." The position indicated is nearly Greeks to the Hindû Kush and the Himalayas, seventeen miles to the north-east of Peshawar. but was in course of time transferred to the BoPush kala, according to Prof. Wilson, is lor range. This chain, which runs north and still represented by the modern Pekhely or south, was regarded by the ancients as dividing Pakholi, in the neighbourhood of Peshawar. Northern Asia into "Scythia intra Imaum" and The distance of Peukelaitis from Taxila (now "Scythia extra Imaum," and it has formed for represented by the vast ruins of Manikykla) is ages the boundary between China and Turkegiven by Pliny at sixty miles.
stîn. Pliny calls Imaus a promontorium of CHAP. II.--Para pamisos (other forms- the Montes Emodi, stating at the same time that Paropamisos, Paropamissos, Paropanisos). This in the language of the inhabitants the name denotes the great mountain range now called means ' snowy.' Hind û Kush, supposed to be a corrupted Pattala.—The name of the Delta was proform of "Indicus Caucasus," the name given to perly Påtalene, and Patala was its capital. the range by the Macedonians, either to flatter This was situated at the head of the Delta, Alexander, or because they regarded it as a con, where the western stream of the Indus bifurtinuation of Caucasus. Arrian, however, and cated. Thatha has generally been regarded
Lassen, u. 8. 141, 681.

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as its modern representative, but General Cunningham would "almost certainly" identify it with Niran kol or Haidarâbâd, of which Patalpur and Pâta sila ('flat rock') wereold appellations. With regard to the name Pâtala he suggests that "it may have been derived from Pátala, the trumpet flower" (Bignonia suaveolens), in allusion to the trumpet shape of the province included between the eastern and western branches of the mouth of the Indus, as the two branches as they approach the sea curve outward like the mouth of a trumpet." Ritter, however, says: "Pâtâla is the designation bestowed by the Brahmans on all the provinces in the west towards sunset, in antithesis to Prasiaka (the eastern realm) in Ganges-land: for Pátála is the mythological name in Sanskrit of the under-world, and consequently of the land of the west." Arrian's estimate of the magnitude of the Delta is somewhat excessive. The length of its base, from the Pitti to the Kori mouth, was less than 1000 stadia, while that of the Egyptian Delta was 1300.
CHAP. III. 1300 stadia.-The Olympic stadium, which was in general use throughout Greece, contained 600 Greek feet 625 Roman feet, or 606 English feet. The Roman mile contained eight stadia, being about half a stadium less than an English mile. Not a few of the measurements given by Arrian are excessive, and it has therefore been conjectured that he may have used some standard different from the Olympic,-which, however, is hardly probable. With regard to the dimensions of India as stated in this chapter, General Cunningham observes that their close agreement with the actual size of the country is very remarkable, and shows that the Indians, even at that early date in their history, had a very accurate knowledge of the form and extent of their native land.
Schoni. The schoenus was 2 Persian parasangs 60 stadia, but was generally taken at half that length.
CHAP. IV. Tributaries of the Ganges.-Seventeen are here enumerated, the J am nâ being omitted, which, however, is afterwards mentioned (chap. viii.) as the Jobares. Pliny calls it the Jomanes, and Ptolemy the Diamounas. In Sanskrit it is the Ja mun â (sister of Yama).
Kaïnas. Some would identify this with the
331
Kanor Kane, a tributary of the Jamnâ. Kan is, however, in Sanskrit Sena, and of this Kainas cannot be the Greek representative.
Erannoboas.-As Arrian informs us (chap. x.) that Palim bothra (Pâtaliputra, Pâtna) was situated at the confluence of this river with the Ganges, it must be identified withi the river Sôn, which formerly joined the Ganges a little above Pâtnâ, where traces of its old channel are still discernible. The word no doubt represents the Sanskrit Hiranya va ha ('carrying gold') or Hiranyabâhu ('having golden arms), which are both poetical names of the Sôn. It is said to be still called Hiranya và ha by the people on its banks. Megasthenes, however, and Arrian, both make the Erannoboas and the Sôn to be distinct rivers, and hence some would identify the former with the Gandak (Sanskrit Gandaki), which, according to Lassen, was called by the Buddhists Hiranyavati, or 'the golden.' It is; however, too small a stream to suit the description of the Erannoboas, that it was the largest river in India after the Ganges and Indus. The Sôn may perhaps in the time of Megasthenes have joined the Ganges by two channels, which he may have mistaken for separate rivers.
Koso anos.-Cosoagus is the form of the name in Pliny, and hence it has been taken to be the representative of the Sanskrit Kaushiki, the river now called the Kosi. Schwanbeck, however, thinks it represents the Sanskrit Kośávaha (='treasure-bearing'), and that it is therefore an epithet of the Sôn, like Hiranyaváha, which has the same meaning. It seems somewhat to favour this view that Arrian in his enumeration places the Kosoanos between the Erannoboas and the Sôn.
Sonos.-The Sôn, which now joins the Ganges ten miles above Dinapur. The word is considered to be a contraction of the Sanskrit Suvarna (Suvanna), 'golden,' and may have been given as a name to the river either because its sands were yellow, or because they contained gold dust.
Sittokatis and Solomatis.-It has not been ascertained what rivers were denoted by these names. General Cunningham in one of his maps gives the Solomatis as a name of the Saranju or Sarju, a tributary of the Ghagrå, while Benfey would identify it with the famous Sarasvati or Sarsuti, which, ac

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cording to the legends, after disappearing under country between the lower part of the Gumti ground, joined the Ganges at Allahabad. and the Ganges, adding that "the Journal of
Kondochates.-Now the Gandak,-in Hiouen Thsang places their capital, M&ti. Sanskrit, Gandaki or Gandakavati (plokepóets),- pura, at a little distance to the east of the because of its abounding in a kind of alligator upper Ganges near Gangad v & ra, now having a horn-like projection on its nose. Hardwar."
Sambos.-Probably the Sarabos of Pto- Tributaries of the Indus :-Hydraotes.lemy. It may be the Sambal, a tributary of Other forms are Rhouadis and Hyarotis. It is now the Jamna.
called the Ravi, the name being a contraction Magon.--According to Mannert the Râm- of the Sanskrit Irâ vati, which means aboundganga.
ing in water,' or the daughter of Iravat,' the eleAgoranis.-According to Rennel the Gha- phant of Indra, who is said to have generated grå-a word derived from the Sanskrit Gohar- the river by striking his tusk against the rock ghara 'of gurgling sound').
whence it issues. His name has reference to O malis has not been identified, but Schwan- his 'ocean' origin. beck remarks that the word closely agrees The name of the Kambistholæ does not with the Sanskrit Vimala stainless'), a com- occar elsewhere. Schwanbeck conjectures that mon epithet of rivers.
it may represent the Sansk fit Kapisthola, Kommenases.-Rennel and Lassen iden- 'ape-land,' the letter m being inserted, as in tify this with the Karmana så (bonorum Palimbothra.' Arrian errs in making the Hyoperum destructrix), a small river which joins phasis a tributary of the Hydraotes, for it falls the Ganges above Baxar. According to a Hindu into the Akesines below its junction with legend, whoever touches the water of this river that river. loses all the merit of his good works, this being | Hyphasis (other forms are Bibasis, Hypasis, transferred to the nymph of the stream.
and Hyparis.)-In Sanskrit the Vipasa, and Kakou this.-Mannert takes this to be the now the B yasa or Bias. It lost its name on Gumti.
being joined by the Satadru, the hundredAndomatis.-Thought by Lassen to be channelled,' the Zaradros of Ptolemy, now the connected with the Sanskrit Andhamati tenebri- Satlej. The Astrobæ are not mentioned cosus) which he would identify, therefore, with by any writer except Arrian. the Tå masa, the two names being identical in Saranges.-According to Schwanbeck, meaning.
this word represents the Sanskrit Saranga, Madyan dini may represent, Lassen "six-limbed. It is not known what river it thinks, the Sanskrit Madh ya ndina (meri. designated. The Kekians, through whose coun. dionalis).
try it flowed, were called in Sanskrit, according Amystis has not been identified, nor to Lassen, Sekaya, Kata dupa, the city which it passes. The Neudros is not known. The Attakeni latter part of this word, dupa, may stand, are likewise unknown, unless their name is Schwanbeck suggests, for the Sanskrit dvipa, another form of Assakeni. * an island.'
Hydas pes-Bidaspes is the form in PtoOxymagis.-The Pazalæ or Passalæ, lemy. In Sanskrit Vitasta, now the Behut or called in Sanskrit Pankala, inhabited the Doab, Jhelam; called also by the inhabitants on its --through which, or the region adjacent to it, banks the Bedusta, 'widely spread.' It is flowed the Ikshumati (abounding in sugar- the "fabulosus Hydaspes" of Horace, and the cane"). Oxymagis very probably represented
"Medus Hydaspes" of Virgil. It formed the this name.
western boundary of the dominions of Porus. Errenysis closely corresponds to Vari. Oxydrakai.—This namerepresents, accordnasi, the name of Bånâras in Sansk sit, ---Soing to Lassen, the Sanskrit Kshudraka. It called from the rivers Varana and Asi, which is variously written, -Sydrakæ, Syrakusa (projoin the Ganges in its neighbourhood. The bably a corrupt reading for Sudrakæ), Sabagræ, Mathæ may be the people of Magadha. V. and Sygambri. According to some accounts, de Saint-Martin would fix their position in the this was the people among whom Alexander was

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severely wounded when his life was saved by ses, the third king of the nineteenth dynasty Ptolemy, who in consequence received the name as given in the History of Manetho. of Soter. Arrian, however, refers this incident Idanthyrso8.-Strabo mentions an irrupto the country of the Malli.
tion of Skythians into Asia under a leader of Akesizes. -Now the Chenâb: in Sans- this name, and Herodotos mentions an invasion kpit Asikni, dark-coloured,'-called afterwards which was led by Madyas. As Idant hyrsos Chandrabhaga. “This would have been hellen- may have been a common appellative of all the ized into San drop hagos,-a word so like to Skythian kings, it may be one and the same Androphagos or Alexandrophagos that the fol invasion to which both writers refer. It was lowers of Alexander changed the name to avoid made when Kyaxares reigned in Media and the evil omen,--the more so, perhaps, on account Psammitichus in Egypt. of the disaster which befell the Macedonian fleet Mount Meros.-Mount Meru, the Olympus at the turbulent junction of the river with the of Indian mythology. As a geographical term Hydaspes." - Dictionary of Greek and Roman it designated the highland of Tartary north Geography.
of the Himalaya. Siva was the Indian deity Malli.-They occupied the country between
They propied the country between whom the Greeks identified with Bacchus, as the Akesines and the Hydraotes or Irâvati. The they identified Krishna with Hercules. name represents the Sanskrit Malava, Multân The rock Aornos.-The much-vexed quesbeing its modern representative.
tion of the position of this celebrated rook has Toutapos.- Probably the lower part of the been settled by. General Cunningham, who has Satadru or Satlej.
identified it with the ruined fortress of RaniParenos.- Probably the modern Bugat, situated immediately above the small vilrindu.
lage of Nogrâm, which lies about sixteen miles Saparnos.-Probably the Abbasin. north by west from Ohind, which he takes to
Soanas represents the Sanskrit Suvana, the be the Embolima of the ancients. "Ranigat," sun,' or 'fire'- now the Svan.
he says, " or the Queen's rock, is a large upright The Abissarean s.-The name may repre- block on the north edge of the fort, on which sent the Sanskrit Abisar a.l! A king called RÂja Vara's ráni is said to have seated herself A bisa res is mentioned by Arrian in his Ana- daily. The fort itself is attributed to Raja bcsis (iv. 7). It may be here remarked that the Vara, and some ruins at the foot of the hill are names of the Indian kings, as given by the Greek called Raja Vara's stables . . . I think, therewriters, were in general the names slightly fore, that the hill-fort of Aornos most probably modified of the people over whom they ruled. derived its name from Raja Vara, and that the
Taurunum.-The modern Semlin. ruined fortress of R â ñigat has a better claim
CHAP. V. Megasthenes. -The date of his to be identified with the Aornos of Alexander mission to India is uncertain. Clinton assigns than either the Mahâban hill of General Abbott, it to the year 303 B.C., since about that time an or the castle of Raja Hodi proposed by General alliance was formed between Seleucus and San- Court and Mr. Loewenthal." drakottas (Chandragupta). It is also a disputed
The Cave of Prometheus.--Probably point whether he was sent on more than one
one of the vast caves in the neighbourhood of embassy, as the words of Arrian (Anab. V. 6.),
nah. V. 6.). Bamian. πολλάκις δε λέγει 'αφικέσθαι παρά Σανδράκοττον τον
Sibw.- A fierce mountain tribe called Sia'Ivdav Baoiléa, may mean either that he went pul or Siapush still exists, inhabiting the Hindu on several missions to Sandrakottus, or merely Kush, who use to this day the club, and wear the that he had frequent interviews with him. From skins of goats for clothing. According to CurArrian we further learn regarding Megasthenes tius, however, the Sivæ, whom he calls Sobii, that he lived with Tyburtius the satrap of Ara- occupied the country between the Hydaspes chosia, who obtained the satrapies of Arachosia and Akesines. They may have derived their and Gedrosia 323 B.C. Sandrakottus died about name from the god Siva. In the neighbourhood B.c. 288.
of Hardwar there is a district called Siba. Sesostris has been identified with Ram- CHAP. VI. The Silas.-Other forms are
|| Lassen, Ind. Alt. IL. 163.

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Sillas and Silias. Demokritos and Aristotle doubted the story told of this river, but Lassen states that mention is made in Indian writings of a river in the northern part of India whose waters have the power of turning everything cast into them into stone, the Sanskrit word for which is sila.
Tala. The fan-palm, the Borassus flabelliformis of botany.
CHAP. VIII. Spatembas and his successors were the kings of Magad ha, which in these early times was the most powerful kingdom in India: Palibot hra was its capital.
Boudy as. This is, no doubt, the name of Buddha hellenized.
Souraseni.-This name represents the Sanskrit Sûrasena, which designated the country about Methora, now Mathura, famous as the birthplace and scene of the adventures of Krishna, whom the Greeks identified with Hercules. Methora is mentioned by Pliny, who says, "Amnis Jomanes in Gangem per Palibothros decurrit inter oppida Methora et Charisobora." Chrysobora and Kyrisobora are various readings for Charisobora, which is doubtless another form of Arrian's Kleisobora. This word may represent, perhaps, the Sanskrit Krishnâ putra. Jobares is the Jam unâ. The Palibothri, in the passage quoted, must be taken to denote the subjects of the realm of which Palibothra was the capital, and not merely the inhabitants of that city, as some have supposed.
Pandæ a.-Pliny mentions a tribe called Panda, who alone of the Indians were in the habit of having female sovereigns. The name undoubtedly points to the famous dynasty of the Pandavas, which extended so widely over India. In the south there was a district called Pandavi regio, while another of the same name is placed by Ptolemy in the Panjab on the Bidas pes (Bias).
Margarita. This word cannot be traced to Sanskrit. Murvarid is said to be a name in Persian for the pearl.
Palimbothra.-The Sanskrit Pâtaliputra, now Pâtn â, sometimes still called Pâțaliputra. The name means the son of the Pâtali, or trumpet flower (Bignonia suaveolens).' Its earliest name was Kausambi, so called as having been founded by Kusa, the father of the celebrated sage Visvamitra. It was subsequently called also Pushpapura or Kusuma
[DECEMBER, 1876.
pura, 'the city of flowers.' Megasthenes and Eratosthenes give its distance from the mouth of the Ganges at 6000 stadia.
The Prasians.-"Strabo and Pliny," says General Cunningham, "agree with Arrian in calling the people of Palibothra by the name of Prasii, which modern writers have unanimously referred to the Sanskrit Pr â chya or 'eastern.' But it seems to me that Prasii is only the Greek form of Palåsa or Parâsa, which is an actual and well-known name of Magadha, of which Palibothra was the capital. It obtained this name from the Palúsa, or Butea frondosa, which still grows as luxuriantly in the province as in the time of Hiwen Thsang. The common form of the name is Parâ s, or when quickly pronounced Prâs, which I take to be the true original of the Greek Prasii. This derivation is supported by the spelling of the name given by Curtius, who calls the people Pharrasii, which is an almost exact transcript of the Indian name Parâsiya. The Praxiakos of Elian is only the derivative from Palasaka.
CHAP. XXI. According to Vincent, the expedition started on the 23rd of October 327 B.C.; the text indicates the year 326, but the correct date is 325. The lacuna marked by the asterisks has been supplied by inserting the name of the Macedonian month Dius. The Ephesians adopted the names of the months used by the Macedonians, and so began their year with the month Dius, the first day of which corresponds to the 24th of September. The harbour from which the expedition sailed was distant from the sea 150 stadia. It was probably in the island called by Arrian, in the Anabasis (vi. 19) Killuta, in the western arm of the Indus,-that now called the Pitti mouth.
Kaumara may perhaps be represented by the modern Khâu, the name of one of the mouths of the Indus in the part through which the expedition passed.
Koreestis. This name does not occur elsewhere. Regarding the sunken reef encountered by the fleet after leaving this place, Sir Alexander Burnes says: "Near the mouth of the river we passed a rock stretching across the stream, which is particularly mentioned by Nearehus, who calls it a dangerous rock, and is the more remarkable since there is not even a stone below Tatta in any other part of the Indus." The rock, he adds, is at a distance of

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six miles up the Pitti. "It is vain," says in which Karachi is situated is called KarCaptain Wood in the narrative of his Journey kalla to this day. On leaving Krokala, Nearto the Source of the Oxus, " in the delta of such chus had Mount Eiros (Manora) on his a river (as the Indos), to identify existing locali right hand, and a low flat island on his left -- ties with descriptions handed down to us by the which is a very accurate description of the historians of Alexander the Great.... (but) entrance to Karachi harbour." Burnes has, I think, shown that the mouth by Arabii.-The name is variously written,which the Grecian fleet left the Indus was the Arabitæ, Arbii, Arabies, Arbies, Aribes, Arbiti. modern Piti. The dangerous rock' of Near- The name of their river has also several forms, chus completely identifies the spot, and as it is Arabis, Arabius, Artabis, Artabius. It is now still in existence, without any other within a called the Purâli, the river which flows circle of many miles, we can wish for no stronger through the present district of Las into the bay evidence." With regard to the canal dug of Sonmiyâni. through this rock, Burnes remarks: “The Orita.--The name in Curtius is Horitæ. Greek admiral only availed himself of the ex- General Cunningham identifies them with the perience of the people, for it is yet customary people on the Aghor river, whom he says the among the natives of Sind to dig shallow canals Greeks would have named Agoritæ or Aorite, and leave the tides or river to deepen them; by the suppression of the guttural, of which a and a distance of five stadia, or half a mile, trace still remains in the initial aspirate of would call for not great labour. It is not to be 'Horitæ. Some would connect the name with supposed that sandbanks will continue unaltered | Haur, a town which lay on the route to Firafor centuries, but I may observe that there was baz, in Mekran. a large bank contiguous to the island, between B$bakta.-The form of the name is Bibaga it and which a passage like that of Nearchus in Pliny, who gives its distance from Krokala might have been dug with the greatest advan. at twelve miles. Vincent would refer it to the tage." The same author thus describes the mouth island now called Chilney-which, however, of the Piti :-"Beginning from the westward is too distant. we have the Pitti mouth, an embouchure of the Sangada.-This name D'Anville thought Buggaur, that falls into what may be called the survived in that of a race of noted pirates who Bay of Karachi. It has no bar, but a large infested the shores of the gulf of Kachh, called sandbank together with an island outside pro- the Sangadians or Sangarians. venta direct passage into it from the sea, and CHAP. XXII.-The coast from Karachi to the narrow the channel to about half a mile at its Puráli has undergone considerable changes, mouth."
so that the position of the places mentioned in Krokala.-" Karachi," says General Cun- this chapter cannot be precisely determined. ningham," must have been on the eastern fron- "From Cape Monze to Sonmiyani," says Blair, tier of the Arabitæ,-a deduction which is ad. "the coast bears evident marks of having sufmitted by the common consent of all inquirers, fered considerable alterations from the encroachwho have agreed in identifying the Kolaka ments of the sea. We foand trees which had been of Ptolemy, and the sandy island of Krokola washed down, and which afforded us a supply of where Nearchus tarried with his fleet for one fuel. In some parts I saw imperfect creeks in a day, with a small island in the bay of Kara- parallel direction with the coast. These might chi. Krokala is further described as lying off probably be the vestiges of that narrow channel the mainland of the Arabii. It was 150 stadia, through which the Greek galleys passed." or 174 miles, from the western mouth of the Domæ.-This island is not known, but it Indus-which agrees exactly with the relative probably lay near the rocky headland of Irus, positions of Karachi and the mouth of the now called Manorâ, which protects the port Ghåra river, if, as we may fairly assume, the of Karachi from the sea and bad weather. present coast-line has advanced five or six miles Morontobari.-" The name of Morontoduring the twenty-one centaries that have elapsed bara," says General Canningham," I would idensince the death of Alexander.. The identifica- tify with Muari, which is now applied to the tion is confirmed by the fact that the district headland of Rås Maari or Cape Monze, the last

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point of the Pab range of mountains. Bára, or Mela-Tubero. These authors mention anBari, nieans a roadstead or haven; and Moranta other river in connection with the Tomerus, - is evidently connected with the Persian Mard, a | the Arosapes or Aruba ces. man, of which the feminine is still preserved in XXV. Malana.-Its modern representative Kasmiri, as Mahrin, a woman: From the dis- is doubtless Rås Malin or Malen. tances given by Arrian, I am inclined to fix The Length of the Voyage, 1600 stadia.--In it at the mouth of the Bahar rivuletup a small reality the length is only between 1000 and stream which falls into the sea about midway be- 1100 stadia, even when allowance is made for tween Cape Monze and Sonmiyani." Women's the winding of the coast. Probably the diffiHaven is mentionda by Ptolemy and Ammianus culty of the navigation made the distances apMarcellinus. There is in the neighbourhood a pear much greater than the reality. mountain now called Mor, which may be a CHAP. XXVI. The Gedrosian s.-Their remnant of the name Morontobari. The channel country, which corresponds generally to Mekthrough which the fleet passed after leaving this rån, was called Gedrosia, Kedrosia, Gadrosia, or place no longer exists, and the island has of Gadrusia. The people were an Arianian race course disappeared.
akin to the Arachosii, Arii, and Drangiani. Haven at the mouth of the Arabis. -The
Bagisara.-" This place," says KempPurali discharges its waters into the bay of thorne,"is now known by the name of Ar&Sonmiyani, as has been already mentioned. bah or Hormara h Bay, and is deep and con"Sonmiyâni," says Kempthorne,"is a small
modious with good anchorage, sheltered from all town or fishing village situated at the mouth of winds but those from the southward and easta creek which runs up some distance inland. ward. The point which forms this bayis very high It is governed by a sheikh, and the inhabitants
and precipitous, and runs out some distance into appear to be very poor, chiefly subsisting on dried
the sea.....? Rather a large fishing village fish and rice. A very extensive bar or sandbank
is uituated on a low sandy isthmus about one runs across the mouth of this inlet, and none mile across, which divides the bay from another. but vessels of small burden can get over it even .... The only articles of provision we could at high water, but inside the water is deep." obtain from the inhabitants were a few fowls, The inhabitants of the present day are as badly off some dried fish, and goats. They grow no for water as their predecessors of old. "Every kind of vegetable or corn, a few water-melons thing," says one who visited the place, "is being the only thing these desolate regions scarce, even water, which is procured by digging bring forth. Sandy deserts extend into the ina hole five or six feet deep, and as many in terior as far as the eye can reach, and at the diameter, in a place which was formerly a swamp; back of these rise high mountains." and if the water oozes, which sometimes it does The Rhapua of Ptolemy corresponds to the not, it serves them that day, and perhaps the Bagisara or Pasira of Arrian, and evidently next, when it turns quite brackish, owing to the survives in the present name of the bay and the nitrous quality of the earth."
headland of Araba. CHAP. XXIII. Pagali.-Another form is Kolta.- A place unknown. It was situated Pegada, met with in Philostratus, who wrote al on the other side of the isthmus which connects work on India.
Ras Araba with the mainland. Kabana-To judge from the distances Kalybi.-A different form is Kalami or Kagiven, this place should be near the stream now lame. Situated on the river now called Ka called Agbor, on which is situated Harka na. la mi, or Kumra, or Kurmnt. It is probably the Kæamba of Ptolemy.
Karnine (other forms-Karbine, Karmina). Kokala must have been situated near the The coast was probably called Karmin, if Karmis headland now called Ras Katchari. is represented in Kurmat. The island lying
CHAP. XXIV. Tomeros.-From the dis- twelve miles off the mouth of the Kalami is now tances given, this must be identified with the called Astola or Sanga-dip, which KempMaklow or Hingal river; some would, thorne thus describes :-“ Ashtola is a small however, make it the Bhusal. The form of desolate island about four or five miles in cirthe name in Pliny is. Tomber 18, and incumference, situated twelve miles from the coast

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of Mekrân. Its cliffs rise rather abruptly from the sea to the height of about 300 feet, and it is inaccessible except in one place, which is a sandy beach about one mile in extent on the northern side. Great quantities of turtle frequent this island for the purpose of depositing their eggs. Nearchus anchored off it and called it Karnine. He says also that he received hospitable entertainment from its inhabitants, their presents being cattle and fish; but not a vestige of any habitation now remains. The Arabs come to this island and kill immense numbers of these turtles,-not for the purpose of food, but they traffic with the shell to China, where it is made into a kind of paste and then into combs, ornaments, &c., in imitation of tortoise-shell. The carcasses caused a stench almost unbearable. The only land animals we could see on the island were rats, and they were swarming. They feed chiefly on the dead turtle. The island was once famous as the rendezvous of the Jowassimee pirates." Vincent quotes Blair to this effect regarding the island:-"We were warned by the natives at Passara that it would be dangerous to approach the island of Asthola, as it was enchanted, and that a ship had been turned into a rock. The superstitious story did not deter us; we visited the island, found plenty of excellent turtle, and saw the rock alluded to, which at a distance had the appearance of a ship under sail. The story was probably told to prevent our disturbing the turtle. It has, however, some affinity to the tale of Nearchus's transport." As the enchanted island mentioned afterwards (chap. xxxi.), under the name of Nosala, was 100 stadia distant from the coast, it was probably the same as Karnine.
Kissa. Another form is Kysa.
Mosarna. The place according to Ptolemy is 900 stadia distant from the Kalami river, but according to Marcianus 1300 stadia. It must have been situated in the neighbourhood of Cape Passence. The distances here are so greatly exaggerated that the text is suspected to be corrupt or disturbed. From Mosarna to Kophas the distance is represented as 1750 stadia, and yet the distance from Cape Passence to Râs Koppa (the Kephas of the text) is barely 500 stadia.
CHAP. XXVII. Balomon.-The name does not occur elsewhere.
337
Barna. This place is called in Ptolemy and Marcianus Badera or Bodera, and may have been situated near the cape now called Chemaul Bunder.
Dendrobosa-In Ptolemy a place is mentioned called Derenoibila, which may be the same as this. The old name perhaps survives in the modern Daram or Duram, the name of a highlaud on part of the coast between Cape Passence and Guadel.
Kyiza. According to Ptolemy and Marci anus this place lay 400 stadia to the west of the promontory of Alambator (now Râs Guadel). Some trace of the word may be recognized in Râs Ghunse, which now designates a point of land situated about those parts.
The little town attacked by Nearchus.-The promontory in its neighbourhood called Bagia is mentioned by Ptolemy and Marcianus, the latter of whom gives its distance from Kyiza at 250 stadia, which is but half the distance as given by Arrian. To the west of this was the river Kaudryaces or Hydriaces, the modern Baghwar Dasti or Muhani river, which falls into the Bay of Gwattar.
CHAP. XXIX. Talmena-A name not found elsewhere. To judge by the distance assigned, it must be placed on what is now called Chaubar Bay, on the shores of which are three towns, one being called Tiz,-perhaps the modern representative of Tisa, a place in those parts mentioned by Ptolemy, and which may have been the Talmena of Arrian.
Kanasis. The name is not found elsewhere. It must have been situated on a bay enclosed within the two headlands Râs Fuggem and Râs Godem.
Kanate probably stood on the site of the modern Kungoun, which is near Râs Kalat, and not far from the river Bunth. Troes.-Erratum for Troi; another form is
Tai.
Daga sira. The place in Ptolemy is called Agris polis,-in Marcianus Agrisa. The modern name is Girishk.
10,000 stadia. The length of the coast line of the Ichthyophagi is given by Strabo at 7300 stadia only. "This description of the natives, with that of their mode of living and the country they inhabit, is strictly correct even to the present day." (Kempthorne.)
CHAP. XXX. In illustration of the state

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ments in the text regarding whales may be says Kempthorne, “the Paradise of Persia. It compared Strabo, XV. ii. 12, 13.
is certainly most beautifully fertile, and abounds CHAP. XXXII. – Karmania extended in orange groves, orchards containing apples, from Cape Jask to Rås Nabend, and compre- pears, peaches, and apricots, with vineyards prohended the districts now called Moghostán, ducing a delicious grape, from which was made Kirman, and Láristan. Its metropolis, accord- at one time a wine called Amber rosolia, geneing to Ptolemy, was Karmana, now Kir rally considered the white wine of Kishma; but man, which gives its name to the whole pro- no wine is made here now." The old name of vince. The first port in Karmania reached by Kishma-Oärakta--is preserved in one of its the expedition was in the neighbourhood of Cape modern names, V rokt or Brokt. Jask, where the coast is described as being very CHAP. XXXVII. The island sacred lo Poseirocky, and dangerous to mariners on account of don.-The island now called Angar, or Hanshoals and rocks under water. Kempthorne says: jam, to the south of Kishm. It is described as "The cliffs along this part of the coast are being nearly destitute of vegetation and uninhavery high, and in many places almost perpendi- bited. Its hills, of volcanic origin, rise to a height cular. Some have a singular appearance, one of 300 feet. The other island, distant from the near Jask being exactly of the shape of a quoin mainland about 300 stadia, is now called the or wedge; and another is a very remarkable Great Tombo, near which is a smaller island peak, being formed by three stones, as if placed called Little Tombo. They are low, flat, and by human hands, one on the top of the other. uninhabited. They are 25 miles distant from It is very high, and has the resemblance of the western extremity of Kishm. a chimney."
Pylora.-Now Polior. Bados.-Erratum for Badis. It is near Sisidone (other forms- Prosidodone, pro Jask, beyond which was the promontory now Sidodone, pros Sidone, pros Dodone). Kempcalled Raj Keragi or Cape Bombarak, which thorne thought this was the small fishing vilmarks the entrance to the Straits of Ormus. lage now called Mogos, situated in a bay of the
Maketa.--Now Râs Mussendum, in same name. The name may perhaps be preserved Omân-about fifty miles, according to Pliny, in the name of a village in the same neighbour. from the opposite coast of Karmania. It figures hood, called 'nan Tarsia-now R â s-el-Djard in Lalla Rookh as "Selama's sainted cape." - described as high and rugged, and of a red
CHAP. XXXIII. Neoptana.—This place is dish colour. not mentioned elsewhere, but must have been Kataka.-Now the island called Kaes or situated somewhere in the neighbourhood of Kenn. Its character has altered, as it is now the village of Karun.
covered with dwarf trees, and grows wheat and The Anamis (other forms --Ananis, An- tobacco. It supplies ships with refreshment, danis, Andamis).-It is now called the N û rab. chiefly goats and sheep and a few vegetables.
Harmozia (other forms-Hormazia, Armi- CHAP. XXXVIII.--The boundary between zia regio).-The name was transferred from the Karmania and Persis was formed by a range of mainland to the island now called Ormus when mountains opposite the island of Kataka. the inhabitants fled thither to escape from the Ptolemy, however, makes Karmania extend Moghals. It is called by Arrian Organa (chap. much further, to the river B agradas, now xxxvii.). The Arabians called it Djerun, a called the Naba n or N abend. name which it continued to bear up to the 12th Kekander (other forms-Kekander, Kicentury. Pliny mentions an island called Oguris, kander, Kaskandrus, Karkundrus, Karskandrus, of which perhaps Djerun is a corruption. He Sassekander). This island, which is now called ascribes to it the honour of having been the Inderabia or Andara via, is about four birthplace of Erythres. The description, how- or five miles from the mainland, having a small ever, which he gives of it is more applicable town on the north side, where is a safe and to the island called by Arrian (chap. xxxvii.) commodious harbour. The other island menOärakta (now Kishm) than to Ormas. Arrian's tioned immediately after is probably that now description of Harmozia is still applicable to the called Bushea b. It is, according to Kempregion adjacent to the Minâb. "It is termed," thorne, a low, flat island about eleven miles

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NOTES TO ARRIAN'S INDICA.
339
from the mainland, containing a small town prin- cipally inhabited by Arabs, who live on fish and dates. The harbour has good anchorage even for large vessels.
Apostana.-Near a place now called Sche- var. It is thought that the name may be traced in Dahr Asban, an adjacent mountain ridge of which Ochus was probably the southern extremity.
The bay with numerous villages on its shores is that on which Naban or Nabend is nor situated. It is not far from the river called by Ptolemy the Bagradas. The place abounds with palm-trees, as of old.
Gogana-Now Konkan or Konann. The bay lacks depth of water, still a stream falls into it-the Areon of the text. To the northwest of this place in the interior lay Pasargada, the ancient capital of Persia and the burial-place of Cyrus.
Sitak u 9.-The Sitiogagus of Pliny, who states that from its mouth an ascent could be made to Pasargada in seven days; but this is manifestly an error. It is now represented by a stream called Sita-Khegian.
CHAP. XXXIX. Hieratis.-The changes which have taken place along the coast have been so considerable that it is difficult to explain this part of the narrative consistently with the now existing state of things.
Mesambria.-The peninsula lies so low that at times of high tide it is all but submerged. The modern Abu-Shahr or Bushir is situated on it.
Taoke, on the river Granis.--Nearchus, it is probable, put into the mouth of the river now called the Kisht. A town exists in the neigh- bourhood called Gra or Gran, which may have received its name from the Granis. The royal city (or rather palace) 200 stadia distant from this river is mentioned by Strabo, XV. 3, 3, as being situate on the coast.
Rogonis.-It is written Rhogomanis by Ammianus Marcellinus, who mentions it as one of the four largest rivers in Persia, the other three being the Vatrachitis, Brisoana, and Bagrada.
Brizana.-Its position cannot be fixed with certainty.
Oroatis.- Another form is Arosis. It answers to the Zarotis of Pliny, who states that the uavigation at its mouth was difficult, except to
those well acquainted with it. It formed the boundary between Persis and Susiana. The form Oroätis corresponds to the Zend word aurwat, swift. It is now called the Tab.
CHAP. XL. Uxii.-They are mentioned by the author in the Anabasis, bk. vii. 15, 3.
Persis has three different climates. On this point compare Strabo, bk. xv. 3, 1.
Ambassadors from the Euxine Sea.- It has been conjectured that the text here is imperfect; Schmieder opines that the story about the ambassadors is a fiction.
CHAP. XLI. Kata derbis.- This is the bay which receives the streams of the Mensureh and Dorak; at its entrance lie two islands, Bunah and Deri, one of which is the Margastana of Arrian.
Dirido tis.-This is called by other writers Teredon, and is said to have been founded by Nabuchodonosor. Mannert places it on the island now called Bubian; Colonel Chesney, however, fixes its position at Jebel Sanâm, a gigantic mound near the Pallacopas branch of the Euphrates, considerably to the north of the embouchure of the present Euphrates. Nearchus had evidently passed unawares the main stream formed by the junction of the Euphrates and Tigris called by some the Pasitigris), and sailed too far westward. Hence he had to retrace his course, as mentioned in the next chapter.
CHAP. XLII. Pasitigris.--The Eulæus, now called the Karn, one arm of which united with the Tigris, while the other fell into the sea by an independent mouth. It is the Ulsi of the prophet Daniel. Pas. is said to be an old Persian word meaning small. 'By some writers the name Pasitigris was applied to the united stream of the Tigris and Euphrates, now called the Sha t-el-Arab.
The distance from where they entered the lake to where they entered the river was 600 stadia.-- A reconsideration of this passage has led me to adopt the view of those who place A ginis on the Tigris, and not on the Pasitigris. I would therefore now translate thus :-" The ascent from the southern (end of the) lake to where the river Tigris falls into it is 600 stadia." The fleet, therefore, could not have visited Aginis. The courses of the rivers and the conformation of the country have all undergone great changes, and hence the identification of localities is a matter of dif

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ficulty and uncertainty. The distånce from Aginis to Susa appears to me to be much under-estimated.
The following extract from Strabo will illus- trate this part of the narrative :
- Polycletus says that the Choaspes, and the Eulæus, and the Tigris also enter a lake, and thence discharge themselves into the sea; that on the side of the lake is a mart, as the rivers do not receive the merchandize from the sea, nor convey it down to the sea, on account of dams in the river, purposely constructed; and that the goods are transported by land, a distance of 800 stadia, to Susis : according to others, the rivers which flow through Susis discharge themselves by the intermediate canals of the Euphrates into the single stream of the Tigris, which on this account has at its mouth the name of Pasítigris. According to Nearchus, the sea-coast of Susis is swampy and terminates at the river Euphrates; at its mouth is a village which receives the merchandize from Arabia, for the coast of Arabia approaches close to the mouths of the Euphrates and the Pasitigris; the whole intermediate space
is occupied by a lake which receives the Tigris.
On sailing up the Pasitigris 150 stadia is a | bridge of rafts leading to Sasa from Persis, and
is distant from Susa 60 (600?) stadia; the Pasitigris is distant from the Oroätis about 2000 stadia ; the ascent through the lake to the mouth of the Tigris is 600 stadia; near the mouth stands the Susian village Aginis, distant from Susa 500 stadia; the journey by water from the mouth of the Euphrates up to Babylon, through a well-inhabited tract of country, is a distance of more than 3000 stadia."-Book xv. 3, Bohn's translation.
The Bridge.-This, according to Ritter and Rawlinson, was formed at a point near the modern village of Ahwaz. Arrowsmith places Aginis at Ahwaz.
CHAP. XLIII.-The 3rd part of the Indica, the purport of which is to prove that the southern parts of the world are uninhabitable, begins with this chapter.
The troops sent by Ptolemy.-It is not known when or wherefore Ptolemy sent troops on this expedition.
MAXIMS AND SENTIMENTS FROM THE MAHABHARATA. - BY J. MUIR, D.C.L., LL.D., Ph.D., EDINBURGH.
(Continued from p. 313.) 40. Beneficence a duty. Mahabharata
Who toils immensely, little sleeps, ji. 13745.
Who, not content to belp his friends, A man should do with all his might
When asked, his help to foes extends. The good his heart has once designed.
44. Mutability of human things. xi. 48. Ne'er let him wrong with wrong requite,
In scatterings end collections all; But be to others ever kind.
High towering piles at last must fall; 41. The humble are wise. v. 1010.
In parting every meeting ends; Those men who far 'bove others rise
To death all life of creatures tends. In learning, wealth, or royal state,
45. All sins known to the gods. xii. 7058. And yet with pride are ne'er elate,
Poor uninstructed mortals try By all are justly reckoned wise.
Their wilful sins from view to screen; 42. Selfishness. v. 1011.
But though by human eyes unseen, Who more inhuman lives than he,
The gods their guilty deeds descry. Of dainty food who eats the best,
46. Evils of wealth; praise of contentnient. In rich attire is always drest,
iii. 84. And stints his helpless family?
As fire consumes the wood from which it 43. Marks of a virtuous mus. v. 1088. springs, No ill the thoughtful man disturbs,
So inborn greed to mortals ruin brings. His hungry appetite who curbs,
The rich in constant dread of rulers live, In comfort all his household keeps, I of water, fire, thieves, kingmen crying "Give."

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MAXIMS, &c. FROM THE MAHABHARATA.
DECEMBER, 1876.]
Ev'n wealth itself to some men proves a bane; Who dotes on it, no lasting bliss can gain. As flesh by denizens of earth, sea, air,Beasts, fishes, birds,-is seized as dainty fare, So, too, the rich are preyed on everywhere. Increasing wealth to greed and folly leads, And meanness, pride, and fear and sorrow breeds.
In getting, keeping, losing wealth, what pain Do men endure! They others kill for gain. The vain desires of mortals never rest; Contentment only makes them truly blest. Life, beauty, youth, gold, power, we cannot keep; The loss of those we love we soon must weep; On such-like things, from which he soon must part,
The thoughtful man will never set his heart. In hoarding gold no more thy days expend; Or else endure the ills that wealth attend. Ev'n men who wealth for pious uses win Would better act if none they sought to gain : 'Tis wiser not with mud to soil the skin Than first to soil, and then wash off the stain.
47. Fools mistake evil for good. v. 1155.
Esteeming real loss as gain,
And real gain as evil, fools,
Whom lawless passion ever rules,
For bliss mistake their greatest bane.
48. Men risk their lives for money. iii. 15398.
On seas, in forests wild, the bold
Will risk their precious lives for gold. 49. Consequences of rejecting honest advice. x.234. Whene'er a man wise counsel scorns
Which friends impress, but he dislikes, And such a man misfortune strikes, He then, too late, his folly mourns. 50. Boldness necessary for success. i. 5613. No man gains good who is not bold, And ready danger to confront:
But if he dares, and bears its brunt, And lives, he then shall good behold. 51. Action at the right time. xi. 36. While yet the hours for action last,
A man should strive his ends to gain; That so he may not mourn in vain, The chance away for ever past.
52. No perfect happiness in the world. xii. 6712.* Some men by circumstance of birth Are happier, others more distrest; But any man completely blest
I nowhere yet have seen on earth.
341
58. Good advice not to be wasted on fools. v. 3290. When good advice is not more prized than ill, What man of sense has any words to spare For thoughtless fools? Does any minstrel care On deaf men's ears to waste his tuneful skill? 54. The wise corrected by advice; the bad only
checked by punishment. v. 1252. Their teachers' words correct the wise, And rulers stern the bad chastise: The Judge who dwells 'mid Hades' gloom Awards the secret sinner's doom.
55. Bad men pleased to hear ill, not good, of others. v. 1382.
Of others' ill to hear makes bad men glad ; To hear of others' virtues makes them sad.. 56. The bad like, the good dislike, to censure others. i. 3079.
In censuring others wicked men delight: With all good men 'tis just the opposite. 57. Censoriousness and self-deception. viii. 2116.
All men are very quick to spy
Their neighbours' faults, but very slow
To note their own: when these they know, With self-deluding art they eye.
58. Men of merit only can appreciate merit. viii. 1817.
No man can others' merits know If he himself has none to show.
59. A man's aims vary with his time of life. x. 115.
In youth a man is led away
By other thoughts, ideas, aims, Than those his middle life which sway: In age yet other schemes he frames.
60. Virtue lies in the thought, not in the act. xii. 7063. The real seat of virtue's in the mind,
And not in outward act; so say the wise : Let therefore every man in thought devise,. In act promote, the weal of all mankind.
This verse in the original immediately precedes No. 21, p. 154.

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61. None can share another's virtue.
- xii, 7064, In virtue's practice men must act alone;
No friends can e'er their moral efforts share :
Wise guides may well the rule of life declare, But not the wills of other men command.t
62. Weak foes not to be despised. i. 5553.
(Compare i. 5627.) Let none a feeble foe despise :
If but a little fire should seize One out of many forest trees, Soon low the wood in ashes lies.
SANSKRIT AND OLD CANARESE INSCRIPTIONS.
BY J. F. FLEET, Bo. C.S. (Continued from p. 177.)
No. XIX. The accompanying inscription is from Plate The inscription is full of curious technical 39 of Major Dixon's Collection. The original, expressions, some of which I am not in a posiin the Old Canarese characters and language, tion to explain. It records gran's made by is on a stone-tablet, 5' 4" high by 25}" hroad, certain persons and guilds of Balligrame at Balag å mve. The emblems at the top to Sô mê svara pandita dê va, the priest of the tablet are :- In the centre, a linga; on of the god Nakharê svarade va of Tåits right, a seated man, bearded and turbaned, varegere, in the eighteenth year of the with the sun above him and a boar beyond reign of the Chalu kya king Vikramahim; and on its left, a curved sword, with the ditya the Great, i.e. in the Sak a year moon above it and a cow and calf beyond it. 1015 (A. D. 1093-4), being the Srimukha A facsimile of the photograph accompanies. samvatsara.
Transcription. [1] ನಮಸ್ತುಂಗಶಿರಶ್ಚುಂಬಿಚಂದ್ರಚಾಮರಚಾರವೇ
- ತ್ರೈಲೋಕ್ಯನಗರಾಠಲಭೆ[2] ಮೂಳಸ್ತಂಭಾಯ ತಂಭವೆ:
ಜಯಶ್ಯಾವಿಗ್ಯತಂ” ವಿದ್ಯೋರ್ದ್ಘಾರಾ. [3] ಸಂ. ಕೈಭಿಶಾರ್ಣ್ಣವಂ ದಕ್ಷಿಣೋನ್ನತದಂದ್ಯಾವಿಶಾನಭುವನಂ ವಪುಃ || [4] ಸ್ಪಸ್ತಿ ಸಮಸ್ತಭುವನಾಸ(ತ)ಯ ಶಿಪಿ(ಸ)ವಲ್ಲಭಂ ಮಹಾರಾಜಾಧಿರಾಜಂ ಸ. [5] ರಮೆಸ್ಸು (ತುರ ಪರಮಭಟ್ಟಾರಕಂ ಸತ್ಯಾಗ್ರ(ತ)ಯಕುಳತಿಳಕಂ ಚೆಳುಕ್ಯಾಭರಣಂ ಶ್ರೀಮತಿ ತ್ರಿಭುವನಮಲ್ಲ ದೇವರ [6] ವಿಜಯರಾಜ್ಯಮುತ್ತರೋತ್ತರಾಭಿವೃದ್ದಿ ಪುವರ್ದ್ಧಮಾನಮಾಚಂದ್ರಾರ್ಕೃತಾರಂ ಬರಂ ಸಲುಮಿರೆ [೧] ಸ್ಪಸ್ತಿ ಸಮ. [7] "ಭುವನವಿಖ್ಯಾತಪಂಚಸತತವಿರಸಾ(ಶಾಸನಲಜ್ಞಾನೇಕಸqಸು )ಣಗಣಾಳಂಕ್ರಿ(ಕೃತಸತ್ಯನ್‌ ಕೌಚಾಚಾರಚಾ
ರು[8] ಚಾರಿತನಯವಿನಯವಿರಬಳಂಜಧರ್ಮ್ಮಪತಿರಾಳನವಿಶುದ್ಧ (ದ)ಗುಡ್ಡಧ್ವಜವಿರಾಜಿತಾನೂನಖಂಡಳಿ, [9] ಮೂಳಭದ್ರೋದ್ಭವಾಂಸ(ತ)ವೆ:(ಮೇಳಾಮವ(ರ)ನ ಮು)ಮಪ್ಪಾದಸ(ತಪಟ್ಟಣಮುಂ ಚೌದಸ್ಮಿಯೋಗ.
ಬ(ವರಮ(ಮುಮಲು [10] ವತ್ನಾಲ್ಕು ಘಟಕ(ಕಾಸ್ಥಾನಮುಮಯ್ಯಾವೊಳೆಪುರಪರಮೇಶ್ವರರು(ರು) [11] ಭಾರತವಜ್ರಪಂಜರರುಂ ಪಿರಿದಿತ್ತು ಮಡೆವರುಂ ಮಷೆಗೆ(?9)ವರೆ ಕಾವರುಂ ಪರನಾ[12] ರೀಸಹೋದರರು(ರು)ಮಾತ್ಮ (೩)ತಜನಕಲ್ಪವೃಕ್ಷ ರುಂ
ನಾವಾದಿಸಮಸ್ಯಪುಸ್ತಿ ಸ[13] ಹಿತಂ ಶ್ರೀಮನ್ಮಹಾಪಟ್ಟಣಂ ರಾಜಧಾನಿ ಬಳ್ಳಿಗಾಮೆಯ ಪಟ್ಟಣಸ್ವಾಮಿ ಹ. [14] ನುಮಂತನಿಟ್ಟಿಯುಂ ಬರ್ನ್ನಿಮಿ್ರ)ಸೆಟ್ಟಿಯುಂ ಮೆ?ಮೆ?)ಬಿಸಿಟ್ಟಿಯುಂ ಸೌವಾ ಬಿದ್ದಿಮಯ್ಯನುಂ [15] [ಸೌಂt]ಡ ಸ್ವಾಮಿತಂಕರಯ್ಯನು ನುಂ) ಸೇನವ ಶಂಕರಯ್ಯನು(ನು) ಚಲದಂಕರಾಮಂ ಮಳೆಗಾ[16] ಈ ನಾಗಿಸೆಟ್ಟಿಯುಮನ್ನು ಸಮಸ್ಯನಗರಮುಮ್ಮುರಿದಣ್ಣ ಮುಂ . . ಧುಂಧಾರಬಲದೇವ[17] [ಸ] ಯುಮೆ?ಮೆ)ಹರಿಕಾಟಯ(ಯ್ಯನುಂ ಬಿಟಿಯಂನು ನುಂ) ಭತ್ತಕೇರಿಯ ಕಾಸೆಟ್ಟಿಯುಂ
+ The original words of these last two lines translated the Kalachuri dynasty" for page 46. It is of the Western literally run thus : " Having got the rule only, what can Chilukya dynasty.-ED.
+ The vowel, au', and the aunsvara are distinct; the
consonant only is illegible. As 'sé nabồva' follows, the • By mistake this plate is titled "Stone Inscription of word here must be 'gaunda.'
un ally do PM
The sense is thus not very clear.

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SANSKRIT AND OLD CANARESE INSCRIPTIONS.
343 |
[18] ಜಗತಿ(೨)ಸಮೂಹಂ ಬೆರಸಿ ನಾಲ್ವೊ೯ವುಗಳುಮುವತ್ತು ಕೊತ್ತಳಿಯುಂ ನಗರದ ವ[19] ತವರ್ತೆಗಳುಮಿಟ್ಟು || ಧರೆಗೆಸೆವ ಶಕ್ತಿಪರಿರ್ಪೆ(ಸ)ಗೆ ಕರಮಗಣಿಯೆನಿಪ ರ್ಪ ಶಾವ. [20] ಟಿ(9)ವೊಳೂ ವರ ಕೊಣೆಯ ಸಂತತಿಗಾಭರಣಂ ಕೆದಾರಶಕ್ತಿಮುನಿಪತಿ ನೆಗ || [21] ಆ ಮುನಿಪನ ಶಿಷ್ಯ
ಶ್ರೀಮತಿ ಶ್ರೀಕಂಠಪಂಡಿತರ್ಪ್ಪಸುಧೆಯೋ ಇ೦ನೇಮಾ. [22] ... $ ಲಾಕುಳಿತರ್ಶಾಮೆನೆ * ಸರ್ವಜ್ಞ ಕಳ್ಳರೆಸೆದರಳುಂಬ || ಆ ಮುನಿಪನ ಶಿಷ್ಯ [23] ಸ್ಪ
ಯಮನಿಯಮಸ್ವಾಧ್ಯಾಯಪ್ರಾಣಾಯಾಮಪ್ರತ್ಯಾಹಾರಧ್ಯಾನ[24] ಧಾರಣಾ(ಣ)ಮಾ(ನಾನುಞ್ಞಾನಜಪಸಮಾಧಿಶೀಳಸಂಪನರ್ಸಿದ್ದಾಂತತರ್ಕವ್ಯಾಕರಣಕಾ. [25] ವ್ಯನಾಟಕಭರಶಾಧ್ಯಂದನೇಕಸಾಹಿತ್ಯ ವಿದ್ಯಾಪ್ರವೀಣರುಮಃ
.ದಕ್ಷಿಣದಿಶಾಭಾ. [8] ಗದ
ತಾವರೆಗೆಡೆದು ನಖರೆರದವರಾಚಾರ್ಯ ಸೋಮೆತ್ಸರಪಳೆತ[27] ದೇವರ್ಗೆ ಸ್ವಸ್ತಿ ಶ್ರೀಮತಿ ಚಾಳುಕ್ಯ ವಿಕ್ರಮವರ್ದದೆದ) ೧ನೆಯ ಶ್ರೀಮುಖಸಂವ. [28] ತ್ಸರದ ಮಾಘಾಲುಣದಮ ಮಾವಾಸ್ಯೆ ಆದಿವಾರ ಸೂರ್ಯ್ಯಗ್ರಹಣದಂದು ದೇವರಂ, [29] ಗಭೋಗಕ್ಕಂ ಖಂಡಸ್ಟುಟತಕ್ಕ ಮಲ್ಲಿಯ
ವಿದ್ಯಾರ್ತಿತಪೋಧನರಾಹಾರದಾನ. [30] ಆಮೆನ್ನು, ಕಾಲು ಕರ್ಟ್ಟಿ ಧಾರಾಪೂರ್ವಕಂ ಮಾಡಿ ಉತ್ತಮದ ಬಲಕ್ಕೆ ತಿಲವಂಗ, [8] ಡಿ ೧ ಮತ್ತ ಮಂಗಡಿಗಳೊಣ ೧ ತಂಬುಳಿಗರೆಳ್ಳು ೧ ತೆಲ್ಲಿಗಳುಣ ೧ [32] ಜಗತಿಯ ಬೊವುಗಳೊಳಣ ೧ ಅವರೆಕ್ಕಿ ದೀ ೯eyಸ ೧೦ ಅಜುವತ್ತು ಕೊತ್ತ. [33] ಆಯೊಳೀಸ ೧೦ ನಗರದ ವಶವರ್ತಿಗಳನ್ನು ಬಿಡಿಬಿ)ನುಂಗಿನೆದ್ವೀ )ಸನಂ ೧೦ ಮಾನ್ಯ[34] ಸಾಮ್ಯದೊಳಣ ೧ ಮುಮುರಿಧದಣ್ಣದ ಪಸುಂಬೆಯೊಳ್ಳು[ಣ $] ೧ [11] ಮಹೀ)ಹಾರಿಗಳುಖ್ಯವಾಗಿ[85] ತೊಕ್ಕಲುಮಿಟ್ಟು ದೇವರ ನಂದಾದೀವಿಗೆಗಂ ಮಠದ ಸೊಡರಿಂಗಂ ಗಾಣಂಗಳೊಳೆಗ್ಗೆ [38] ಸೊಂಟಿಗೆ , ೧ [11] ಇನಿನಿತುಮನಶೇಜನಗರ ನೆರೆದಿದ್ದು ಕೊಟ್ಟರ್ 11 ಈ ಧರ್ಮ್ಮಕ್ಕೆ ಚಾವುಂ?ಮುಂಡ. [37] ಟೆವಲನ ಕುಳ ಸಹಾಯ || ಇವನಿಯನ್ ದೊಳೆಯೇ ರಕ್ಷಿಸಿದವಂಗಿಪ್ಯಾರ್ಕ್ಟಸಂಸದ್ದಿ ಸಂಭ. [38] ವಿಕುಂ ಪೂಾ ಆದಂಗೆ ಗಂಗೆ ಗಯೆ ಕೇದಾರಂ ಕುರುಕ್ಷೇತ್ರವೆಂಬಿವಡೆ [39] <ಸದೆ ಶರ್ವರಂ ಕವಿಲೆಯ(ಯಂ) ಬಾಳರಂ ಲಿಂಗಿಯೆ ಯರ್ಪವ]ರಂ ಕೊನ್ಸನವಂ ಸಗೋತ್ರಸ. [40] ಹಿತಂ ಬೀಳುಂ ಮಹಾಘೋರದೆ || ನಕ “ H Translation.
of the universe; the favourite of the world, the Reverence to Sambhut, who is made beauti- supreme king of great kings; the supreme lord ; fal by a chauri which is the moon that rests the most venerable; the glory of the family of upon his lofty head, and who is the foundation- Satyå śraya; the ornament of the Chalupillar for the erection of the city of the three ky & 8,-was flourishing with perpetual increase, worlds! Victorious is the body, which was that so as to endure as long as the moon and sun of a Boar, that was inanifested of Vishnu, and stars might last :which agitated the ocean, and which had the Hail! The entire guild of the Nagaramumearth resting upon the tip of its uplifted right murill,---which was possessed of all the glory tusk!
of the names commencing with "That which Hail! While the victorious reign of the glori- • • • • • • • • • • • • T and ous Tribhuvana mallad ê vas,--the asylum has for its pure origin the perfect (lineage
The consonant is illegible; the vowel is doubtful,-'4" kharamummuridandangal', which, being in the plural. * 63, Or fat.”
Beems to mean the entire guilds (tanda') called the Na This letter, 'na', -is omitted altogether in the origi- kara-tama and the Mummuri-tanda' (see Jour. Bo. Br. nal.
R. As, Sc., fol. X, No, xxix. p. 283, Dote 40), But here This letter, wa',- is omitted altogether in the ori. the expression is in the singular, and denotes, apparently,
only one guild, called Nagaram um muritunda. The • The meaning of these two letters is not apparent.
present is the only instance in which I have found the first Siva, who carries a digit of the moon on his tiara.
component of the name spelt nagara'; elsewhere it is When, in one of his incarnations, he assumed this
I always nakhara.' I cannot explain to what guild or guild form, and, plunging into the ocean, raised on the tip of his
reference is made. right-hand tusk, and thus rescued, the earth, which had
Duvitrina kad veļamaramur', ---meaning unknown. The been carried away by the demon Hiranyáksha.
same expression occurs in line 5 of an Old Oanarose in. $. Vikramaditya the Great; Saka 998 to 1049,--Sir W.
scription of the Sildhåra family on & stone-tablet let into Elliot.
the wall of the north gateway of the fort at Mirsi, in the || In other inscriptions the expression is samastana. Southern Marathi Country.
ginal.

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THE INDIAN ANTIQUARY.
of) Khanḍali*, which is adorned with the pure banner (bearing the device) of a hill (acquired) by preserving the Vira balañjat laws, which embrace truth and pure conduct and brilliant achievements and morality and modesty, and are adorned with innumerable good qualities acquired by five hundred strict edicts celebrated throughout the whole world; that which has eighteen cities; that which has the boon of the sixty-four yigas§; that which is the locality of the sixty-four ghatikás ||; the supreme lords of the city of Ayyavole; those who are a very cage of thunderbolts to (protect) those who take refuge with them; those who bestow largely and afford a shelter; those who give shelter**, and protect; those who behave like brothers to the wives of other men, those who are like the tree of paradise to (grant all the desires of) people who apply to them"; and which consisted of Hanumantasetti, the Pattanasvdmitt of the prosperous great city, the capital, Balligrâme, and Barmiseṭṭi, and Mê biseṭṭi, and Sauvârebiddim ayya, and Svamisam karayya, the Gaundatt, and Samkarayya, the Sénabiva§§, and the jeweller Nagisetti, who was like Rå ma in the fierce contest,-(this guild), together with Dhundharabaladê vaseṭṭi, and Bharikitayya, and Bitiyanna, and Kaliseṭṭi of Bhattakêri, forming themselves into an assembly of the whole world, and the four palanquin-bearers TT, and the sixty Kottalis and the Vasavartist of the city, being (present);
Glorious was Kêdârasakti, who was the
In lines 4-5 of the Miraj inscription, the reading is 'vsudeva[kha ndalimalabhadravamŝodbhavxrum.
Balañja 13 another form of banañju' or 'bananja', the modern banañjiga', 'banajiga', or 'banijiga', which must be the original of, or a corruption of, the Sanskrit banija, banijika, merchant, trader. Bonajiga' is a division of the Lingayate; and Virabamajiga', or in Old Canarese Viravaniga, means a strict Banajiga.
Ashtadasapattanamum';-i.e., probably, 'that which has its head-quarters in eighteen cities. The expression occurs again in line 5 of the Miraj inscription.
The meaning of this is not apparent.
The meaning of this is not apparent; 'ghatik&' is a period of time 24 minutes. The expression occurs again in lines 5-6 of the Miraj inscription.
Probably the modern Aihole. Occurs again in lines 9-10 of the Miraj inscription.
MaregAvare' -the last part of the word is probably connected with 'geyyu, gêyu', make, do.
† Apparently analogous to Pattanaseṭṭi', the title given to the chief merchant of a city.
II Gaunda', from the Sanskrit grâmadhya', a village head-man, the Marathi 'Patil."
$5 Senabova', or in modern Canarese 'sinabhoga, Sydnabhoga', the village accountant,-the Marathi Kulkarpi.'
[DECEMBER, 1876.
chief of saints, the ornament of the offspring of , within the limits of the mountains, which was resplendent on the earth, and who was esteemed decidedly the foremost at the inquiry into the Saktis.§ How much more glorious on the earth was Srikanthapandita, the chief disciple of that saint, a very thunderbolt to..... il, the performer of the rites that confer omniscience (?)! The disciple of that saint was,-Hail!,-S & mêsvarapandita dêva, the priest of the god Nakharêévaradê va of Tâvaregere of the south, who was endowed with the characteristics of (the performance of) the greater and minor religious observances, private study, holding the breath, withdrawal of the senses from external objects, meditation, immovable abstraction of the mind, the observance of silence, the muttering of prayers, and profound contemplation, and who was well versed in the demonstration of arguments and logic and grammar and poetry and the drama and the science of the many writings on rhetoric of Bharata and others; to whom,
Hail! On the occasion of an eclipse of the sun on Sunday, the day of the new-moon of (the month) Phalguna of the Srimukha samvatsara which was the 18th of the years of the glorious Chalukya Vikram a, after his feet had been laved, there was given with libations of water, for the angabhoga of the god, and for the purpose of (repairing) any thing that might have become broken or torn, and to provide food for the students and ascetics of that place, one sacred shop.
Jagatisamahan berasi,-the meaning implied is not
apparent.
TTVvu' in the text is by euphony for 'bivu', which we have again in line 32, and which seems to be the same as 'bhiyi, bayi, fisherman, palanquin-bearer.
Kottali-meaning not apparent. I have met with the word in the same way in other inscriptions. †The technical meaning to be given here to Vasavarti,' which means ordinarily subordinate to control, in subjection, is not apparent.
"
I Mavara koneya',-meaning not pparent. Mavara' means of three persons, and koneya' is the genitive singular of kine', private room, corner, or, perhaps, for koni', from kshini, the earth.
Sakti, the energy or active power of a deity, personified and worshipped as his wife.
See note I to line 22 of the text.
"
Tiruvangad; the first part of the word seems to be from tira, tiri, tiru', sacred, belonging to a religious
use.
Uttamada balakke',-meaning not apparent. 'Baja'
is an old form of the Canarese bana', a fuction, a branch of a family of hereditary officials, and, in inscriptions, the portion of the hereditary service lands allotted to such a branch or to any member of it; but this meaning does not seem to suit the context here.

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THE THREE ACHARYAS.
345
and one pana on (all) the shops, and one pana This much did the whole city, assembling toon the sellers of betel-leaves and areca-nuts, and gether, bestow. The family of Chå vundaone pana on the dealers in oil, and one pana chôvala shall assist this act of religion. on the palanquin-bearers of the worldt, and ten To him who excellently preserves it in the same vísast on their tenants, and ten visas on the sixty manner in which it has been given there shall Kottalis, and ten visas on the Binungus who befal the attainment of his desires; but (as) to were the Vasavartis of the city, and one pana on him who destroys it, he shall sink into the hell all the rent-free lands, and one pana on the called Maha ghô ra, with all his lineage, being shop of the guild of the Mummuri. And fifty (as guilty as) one who negligently slays Brah. cultivators, headed by the Maharisil, gave onemans, or tawny-coloured cows, or women, or ladleful of oil on the oil-mills, for the perpetual children, or those who wear the linga, at Gange lamp of the god and the lamp of the Matha. or Gaye or Ked å ra or Kurukshetra.
ÂCHÂRYA, THE FRIEND OF THE STUDENT, AND THE RELATIONS
BETWEEN THE THREE ACHARYAS.
BY PROF. R. G. BHÅNDÅRKAR, ELPHINSTONE COLLEGE. When I closed my controversy with Prof. no great authority if we can adduce cogent Weber on some points connected with the reasons for differing from him. And I believe Mahabhashya, I said I reserved one question there are such reasons in the present case. The for discussion on a future occasion, and stated passage in which the word occurs is this :my belief that the Vákyapadiya and the Rája- 1. Chap. I. p. 10a, Banaras lith. ed. :tarangini did not afford evidence of the Maha. तेभ्य एवं विप्रतिपत्रबुद्धिभ्योध्येतभ्यः सुहृद्वृत्वाचार्य इदं शासbhashya having been tampered with by Chan. Han ha 497
of The drà charya and others. I am very glad
expression आचार्यः सुहृद्भूत्वान्वाचष्टे occurs in several to see that Prof. Kielborn has taken up this
places in the Mahabhâshya, in all of which we question, and discussed it in a very able and
have to understand Katyayana by the term thorough manner, in the last number of this
1 . For instance :journal. I agree with all that he has said,
2. 1.4, p. 271, Banaras lith. ed. :-aesi fastra thongh I should translate the passage in the Vakyapadiya somewhat differently, but as the
नीयास्सर्वमेतद्विकल्पत इति । तदाचार्यः सुहृद्भूत्वान्वाचष्टे व्हरवीdifferences are unimportant, and have no bear
चेयुवस्थानौ च प्रवृत्तौ च प्राक्चप्रवृत्तेः सीवचनावेवेति । ing on the main point, it is not necessary to 3. II. 1, p. 316a:- &c, as above 1974: state them.
सुहृद्धृत्वान्वाचष्टे चादिभियोगे यथान्यासमेव भवतीति । . There are, however, some points alluded to
4. II. 4. p. 401 :-aleset for t fara by Prof. Kielhorn on which I have been thinking for some time. He has shown that the
| मिदमैवानुकथ्यते इति । तदाचार्यः सुहृद्भूत्वान्वाचष्टेन्वादेशश्च कword acharya occurring in the first 240 pages
| थितानुकथितमात्रमिति। of the Banâras edition of the Mahabháshya,
5. III. 3, p. 93:-aga parierefreienifera i when it is used to denote a specific individual, तदाचार्यः सुहृद्भूत्वान्वाचष्टे कर्तृकर्मग्रहणं चोपपदसंज्ञार्थमिति । refers to Pânini or. Katya yana, but 6. III. 3, p. 97a :-atatageuka #6: never to Patanjali, except in one instance
स्यात्प्राग्वोतापिभ्यां सहवेति । तदाचार्यः सुहृद्भूत्वान्वाचष्टे विभाषा pointed out by Nágojibhatta. Prof.
TETTY Tafra Kielhorn expresses his doubts as regards the
7. IV. 3, p. 76:-aye (as in 2 and 3) 1 : correctness of Nâgoji's remark, and I also think Någojibhatta is wrong. In a case of this
सुहब्रूत्वान्वाचष्टे दिक्पूर्वपदादर्धायथान्यासमेव भवतीति । kind, the great grammarian, who flourished
8. IV.3, p. 86:-as farefterdarat 174431only about a hundred and fifty years ago, can be वैति । तदाचार्यः सुहृद्भूत्वान्वाचष्ट एतयोरिन्यर्थनिर्देश इति । Pana', particular coin, measure, or weight.
Binungu',-meaning not known. + Jagatiya bovugalor-the technical meaning is not
I'Méhari',-meaning not known; but possibly it is conapparent.
nected with młyu', to gruze, 'mévu, mela', pasluge. 1 Visa', -explained to me as ='duddu', the fourth part of an anna. In Sanderson's Dictionary we have 1 i.e., 'sball ensure the preservation of. visa', a share, portion, one-sixteenth, and 'vise', five seers. Ind. Ant. vol. II. p. 240.

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THE INDIAN ANTIQUARY.
[DECEMBER, 1876.
9. V.1, p. 19:-aces fardura ta for mangala is therefore made in this, and not in त्रिभ्यामिति तदाचार्यः सुहृद्धृत्वान्वाचष्टे द्वित्रिभ्यां योग्यमिति ।
the preceding ones, just as Påņini secures man
gala in the first of his regular sútra, viz. vrid. 10. V.1, p. 19:19 là airfiagaaaa fa
dhirddaich, and not in the pratyá hára stras. तदाचार्यः सुहृद्भूत्वान्याचष्टे वयसि ठंश्चेत्यनन्तरस्यानुकर्ष इति। | There is, therefore, no impropriety in asoribing
11. V. 3, p. 550:- fararter TOT 979- these introductory aphorisms to Katyayana. ययाति । तदाचार्यः सुहृद्धृत्वान्वाचष्टे तयारिति प्रातिपदिकनि
And the whole manner in which they are stated and explained by Patanjali, and the evidence
of the ten passages containing the expression Now we see that in all these instances the sentence indicated by a, which stands in the
T oat: &c., require that we should so place of an object to the verb an , is a
ascribe them to him. vártika, for it is explained just before by Patan
If, then, Katyayana is the Acharya alluded jali, as all vdrtikas are. Hence the expression to in passage No. 1, this passage and the few आचार्यः सुहद्वत्वान्याचष्टे refers unquestionably to lines that precede it enable us to determine the Katyayana. Are we then to understand that character, nature, and object of Katyayana's in the first only out of these eleven passages work. Patanjali tells us that in the times preit refers to Patanjali ? Surely the evidence
ceding his own, after a Brahman boy's upanaafforded by the other ten, occurring as they do yana ceremony was performed, grammar was the in different parts of the Mahabhashya, is suffi. first thing taught to him, and the study of the cient to warrant us in declaring that in No. 1 also Veda followed. In his or rather Katyâyana's) the expression refers to Katyayana. The reason time, however, Veda was first taught, and after why Någojibhatta understands Patanjali that was gone over, they said the Vedic words by the term acharya here is this :--The author we have learnt from the Vedas, and the words of the Mahabháshya tells us in his comments on current in popular usage we know from that the vártika siddhe sabdártha' &c. that the usage. Grammar, therefore, is useless." "For word siddha has been used at the beginning these students," we are told," whose feeling is for the sake of mangala, i.e. because it is an thus opposed, the Acharya (Katyayana) expounds auspicious term, and such a term used at the the sástra, 1 (saying) "These are the uses, grambeginning of a sástra conduces to the success mar should be studied.'” In the comment on of that sástra. The beginning, then, of the siddhesabdártha, &c. we are also told, as remarkśástra composed by Katyayana, i.e. the first of ed above, that Katyayana uses the word siddha at his vártikas, is siddhe sabdártha &c. If so, all the beginning, that it may augur well for the that precedes this vártika, including the apho "great stream of the sástra." We thus see that risms in which the uses of grammar are given, what Katyayana proposes to himself is the comis not the work of Katyayana. These aphorisms, position or edition of a sástra, and to attract stutherefore, are to be ascribed to Patanjali him- dents to it he explains its uses. And it appears self, and hence the Acharya who sets forth the to me that the opening words of the Mahabháskya uses of grammar is theanthorofthe Mahabhashya. 37T TETTE are Katyayana's words, and form To this it may be replied that these aphorisms a vártika, notwithstanding what Kaiyata says are simply introductory, while the regular sastra about them. For they are explained by Patanbegins with siddhe sabdártha &c. The provision jali, just as all vártikas are; and to suppose that
+ There is mistake in the Banaras ed. in the last pas. (1) most of the aphorisms so paraphrased by Patanjali are sage. The vårtika is not given separately from the Cha. expressly called udrtikas by Kaiyata aud other grammashya on it. It is, however, so given in an old Ms. in my rians. Very rarely the dicta of other Acharyas are also possession. In passage No. 3, Pat. gives the substance of
paraphrased, but they are introduced by such an expresthe Artika and does not quote it. It is not necessary to discuss at length the question how vártika is to be dis
sion as TTTT indicative of the authorship:, while no tinguished. It is sufficient to state that one unfailing cri.
such expression is used in introducing a vártika. Prof. terion is its being paraphrased or explained by Patanjali.
Goldstücker does not seem to have called this criterion in Because, (1) the very fact that it is so paraphrased shows
question. that it must be the work of another person than the one
Négojibhatta understands by the term sastra here
"the explanation of the uses of grammar." But there is who paraphrases it; (3) Patanjali himself incidentally mentions Katyayans as the author of some of these apho.
no reason to restrict the term thus. Besides, the explanarisms, and calls him the Vartikakdra (see I. 101a, III. 644,
tion of the uses of grammar" can with no propriety be III. 76a, &c.), while he speaks of the author generally as
called a sastre. Before and after, Patanjali uses the term
in the sense of the whole science of grammar. Sastra also Acharya, in connection with a great many others, without properly signifies "a rule." It is, however, immaterial to naming him; (8) Panini's sdtras are never no paraphrwed, the argument in the text in what sense we take it. though they may form the subject of a long discussion; and

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this alone of similar aphorisms was composed by him, and commented on with all the formality of a scholiast, is, I think, unreasonable. There appears no reason why in this particular case Patanjali should have resorted to this plan. If he wanted to say that he now began the Sabdánusásanaśástra, he might have done so more directly than by composing an aphorism and commenting on it.§
From the passages quoted above, it seems that the verb anváchashțe is used by Patanjali as characteristic of the work of Katyayana, as describing specifically what he did. His own work Patanjali calls vyáklyána, and frequently uses the verb vyáklyásyámah. There is another word that is used in controversial writing, and occurs in the Mahabhashya also, which is derived from the same root, viz. pratyáklyána. The difference in the senses of these words 'must be due to the prepositions or upasargas that are used in each case. Pratyákhyána is speaking against or refuting a thing; vyúkhyana is speaking about a thing, or away, in varied ways, in detail, of a thing, i.e. writing a commentary on it, and anvákhyána must mean speaking in accordance with, agreeably to, or to the same purpose as a thing. The word is used with reference to Katyayana in other forms in two other places, where it is contrasted with teaching something new. If, then, it properly denotes what Kâtyâyana did mostly, if not altogether, with reference to Panini's sutras, his work must be in accordance, in keeping, in harmony with Panini's, i.e. explain, develop, or support the latter. That the word anvakhyana is peculiarly applicable to Katyâyana's work is also confirmed by the fact that this is called anutantra in the Vakyapadiya. For these reasons it is clear that Kâtyâyana's object in composing his work was to teach grammar, first, by developing and explaining Panini, and then supplementing him, and not "to find fault with him," as the late Prof. Goldstücker thought. The vyakhyana of the work of this author
§ It is only modern authors that say that the vártikas begin with siddhe subdarth, &c.
Mahabhashya, I. p. 131, I. p. 42, I. p. 49, III. 67a, and many other places.
I. p. 220 & b. -प्रयोजनमन्वाख्यायते । आहोस्वित्संवृउपदेशयते । III. p. 582, एवं तन्वाचष्टेनुपसर्ग इत्येवं वर्तत इति । नैतदन्वाख्येयमधिकारा अनुवर्तन्त इति । एष एव न्यायो यदुताधिकारा अनुवर्तेरनिति ।
Prof. Kielhorn's article, Ind. Ant. vol. V. p. 247,.
notes.
347
directly, and that of Pânini indirectly, was what Patanjali proposed to himself. He himself explains what the duties of one who undertakes this task are. "Not only," says he, "does the division of a sútra into the individual words which compose it constitute vyakhyana, but example, counter-example, and the words to be understood or supplied, all these taken together make up vyakhyana."+ To explain the vártikas thus in detail, to discuss the sutras, and occasionally to give supplementary rules (ishtis) where necessary, was Patanjali's main object, and not to refute Kâtyâyana.
Now, if we look into the Mahábháshya, we shall find this view of the relations of the three Munis amply confirmed. In fact, the instances in which there is no refutation of one by another, but simply an explanation of the words, or the bearing of the words, of the earlier sage by the later one, are so many that it is difficult to see how any other view can be maintained. Not to go very far for the present, none of the eleven passages quoted above contains or is followed by a refutation, while they all give some explanation. No. 1 explains why Kâtyâyana gives the uses of grammar; in No. 2 Kâtyâyana is spoken of as making a rule calculated to restrict the operation of another laid down by himself. In the vartika in No. 3, Kâtyâyana tells us that another vártika of his, which is likely to supersede Pân. VIII. 1. 24, ought not to do so; in the one in No. 4 he explains the word anvadeśa used in Pân. II. 4. 32; in that in No. 5 he tells us in what relation the words kartri and karman occurring in Pân. III.3. 127 are to be taken; in the one in No. 6 he explains Pân. III. 3. 141, and clears a doubt that naturally arises; in that in No. 7 he says that a vártiku of his should not supersede Pân. IV. 3. 6; in the one in No. 8 he explains the word etayoh occurring in Pân. IV. 3. 143; in that in No. 9 he tells us that the words dvi and tri occurring in Pân. V. 1. 30 are to be taken on to the next sútra only, i.e. they apply to
+ न केवलानि चर्चा पदानि व्याख्यानं वृद्धिः आत् ऐजिति । किं तर्हि । उदाहरणं प्रत्युदाहरणं वाक्याध्याहार इत्येतत्समुदितं व्याख्यानं भवति । I. p. 18a. By the way, this passage justifies those who ascribe the examples contained in the Mahabhishya to Patanjali, and draw historical inferences from them with regard to his age and other matters. For we are here told that it is the business of the author of vyákhyana to give examples. There is little reason, then, to suppose that the examples were handed down from the time of Panini or Katyayana.

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these two sútras alone; in that in No. 10, have forms made up by the addition of another, that the termination given in the last sútra which necessitates the change of the vowel to is to be brought on to this, and not the one in its guna. Then he himself answers this by saythe previous sútra; and in No. 11 the rartika ing, "No, it should not be so taught, because explains to what the pronoun etayoh occurring we have such forms as budha and others," i.e. in V. 3. 20 refers.
forms made up by the addition of ka. On But let us examine the Bhashya more closely. III. 2, 123, the first two vártikas require that In the vårtikas on I. 2.1 Katyayana explains the use of the present tense (bhavanti) should that what Påņini means by saying that certain be taught in cases which the sátra is supposed terminations are for and he is, that before those not to include; in the last three, we are told terminations, those rules are to be applied to the that the sútra does extend to these cases also, preceding roots that are laid down with re- and reasons are given to show how it does. ference to such terminations as have actually | Patanjali has no adverse remark. got an indicatory or in them,-i.e. Påņini In all these instances, Katyayana simply attributes the properties fora or fin to those gives an anvākhyana or explanation of the siltras, terminations, though they have not got or in and Patanjali agrees with him; and such inthem. Before coming to this conclusion, how- stances may be multiplied to any extent. Of ever, the author of the vårtikas refutes three other course, it is not to be denied that often there ways of taking this and the following sútiks that are adverse criticisms on Påņini, and that.Pamay be suggested. Kâtyâyana then gives reasons tanjali defends him and refutes Katyayana, i.e. why it is attributed to some terminations, makes pratyákhyána as well as vyakhyána of and free to others, and why one same property the vartikas. But Patanjali not seldom refutes fairy or for is not mentioned with regard to all. Paņini also, i.e. makes pratyákhyana of the súIn all this Patanjali confines himself to a de- tras, the expression अयं योगः शक्योऽवक्तुम् occurtailed explanation of the vartikas, and there is no ring pretty often. On the other hand, he often refutation of any one of them.
says with regard to the vartikas, तस्मात्सप्पच्यते, &c. On I. 4. 14 there is only one vdrtika in which To show the nature of the Great Commentary Katyayana explains why the word anta is used generally as regards this subject, I will bere give in the sútra, and infers that in other sútras a short analysis of a portion of the Bhashya on
a short analysis of a in which technical terms are defined, those terms the angádhikára in the order in which the sktras signify only the terminations that may have been occur there, not here selecting my instances. mentioned, and not the words ending with those 1. 8684 VI. 4. 1. K. settles the meaning of terminations --- .e. for instance, ghasignifies only the terminations tara and tama, and not gauri
the gen. Er; Pat, does not refute. K. gives tara or gauritamı. Patanjali does not make the objects of the angadhikara, and says that any adverso remark, but explains the vdrtika. they may be attained otherwise than by having On III. 1. 134, Katyayana remarks that the last such an udhikára. Pat. agrees, while Kaiyata termination ach must be stated generally as re-establishes that adhikara. applicable to all roots, because there are 2. In . VI. 4.2, K. raises an objection and sach forms as bhava and stva. Why, then, answers it. Pat. accepts this explanation, but does Pâņini lay down the gaña Pached proposes also another. others, and teach the addition of the termi- 3. In af VI. 4.3, K. justifies the use of nation to those roots ? Katyayana himself tells TH for afH; Pat. does not refute. us, it is because in this way be may be able to 4. FACTORT &c. VI. 4. 12. K. in the vartikas add some indicatory letter or anubandhas to explains this sátra in a manner to avoid the some of the roots, and to prevent the appli: lengthening of the penultimate vowel of 757 cation of special rules to others. On the next necessitated by the sitra Jan &o. VI. sitra the author of the vártikas remarks that 4. 15. the termination ka should be taught as ap- 1 5. a &c. VI. 4. 14. K finds frult; plicable to the roots indicated in the sútra, Pat. agrees. only when they have a preposition prefixed; 6. 5AT &c. VI. 4. 16. K. finds fault, not for when without a preposition, the roots explicitly but tacitly. Pat. avoids the objection

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by re-arranging the sútra. A vártika on another point is refuted by Pat.
7: 1:3 &c. VI. 4. 19. K. shows that if on comes down to this sútra, y must be in serted in the sútra THT &c. VIII. 2. 36, and it must have 76, 1.e. 77, prefixed to it. This is done in that sutra. The vártikas therefore explain that en does come down. Pat. does not refute.
8. afcat &c. VI. 4. 22. K. refers to his explanation of the objects of considering a gram. matical operation to be at given under VI. 1. 86, explains the sense of art, and gives the objects of the frame. These last, Pat. shows, may be attained in other ways, and thus makes area of them. Then objections to this adhikára are raised by K., and answered by Pat. explaining अz as equivalent to समानाश्रयत्व. Then follows a vártika stating cases in which, when we take this adhikúra to extend to the beginning of bhadhikára, we arrive at incorrect forms; and another giving other cases when the same result ensues, if we take it to extend to the end of that adhikára. Pat. refutes these vártikas by showing that the correct forms are arrived at, whether we take the one or the other as the limit of the adhikara.
9. &c. VI. 4. 23. No vártikas.
10. aftreat &c. VI. 4. 24. There are five supplementary or corrective vürtikas, two of which are refuted by Pat.
11. &c. VI. 4. 34. The vártika is refuted by re-casting the sútra.
12. Tri &c. VI. 4. 37. VI.-4-38, as it is, would lead to wrong forms. K. therefore pro- poses to re-cast these two , Pat. does not object.
13. TH . VI. 4. 40. Two supplementary 1 sártikas ; neither refuted by Pat.
14. TTH &c. VI. 4. 42. Pat. discusses the connection of fres, and in the end divides the sútra into two, so as to render the use of P un- necessary. Then follows an explanatory vár- tika, which is discussed and defended by Pat. at great length.
15. , &c. VI. 4. 45. Pat, says the word aparat might well have been omitted in this sátra, as unnecessary. "Another" says that even the word 9 might be omitted. There is no várlika.
16. augħ VI. 4. 46. Akárika, very likely by Pat. himself, gives the purposes of this
adhikara; and they are discussed in detail afterwards. No vártikas.
17. EATOTT VI. 4. 47. Some explanation by Pat. Then follow three vártikus on a certain point, which are refuted by Pat.
18. Tatata: VI. 4. 48. Vartika refuted by taking or as equivalent to st.
19. 4 : VI. 4. 49. K. gives the undesir. able effects of taking y as two letters y and a, and of taking it as y only. Pat, says one may take it either way; and the faults pointed out by K. are explained away.
20. One VI. 4. 51. Pat. decides that the word apart in this sútra is unnecessary, and explains the next sútra in a manner to avoid the objections that may arise. He also recasts VI. 4. 55. There is no vārtika.
21. fragt HC VL 4. 52. K. discusses, and explains the reason of using the word art here. Pat, says this word, and even the whole sútra, might be omitted, and recasts VII. 2. 26 in a manner to include the sense of this. A vártika follows, which is refuted.
22.ar &c. VI. 4. 55. There are three vártikas showing what rules should be laid down if we should have 5 as an uņádi termination, and what if . These 'ast are actually laid down by Påņini, says Pat.
23. fa ag &c. VI. 4. 56. K. brings objections to the reading , and settles that it should be greit; Pat. does not object.
24. P C: VI. 4. 57. Brry should have its indicatory sign & here, observes K., to prevent the application of this rule to starfa. Pat. applies the paribhasha T TCIT &c. and refutes the vártika.
25. &c. VI. 4. 62. Pat. discusses at great length the relations of the words भावकर्मणो:,
7, and an. Then, in a kárika which must be attributed to him, are set forth the purposes of attributing on to these terminations after these roots. This is followed by vártikas, in the first of which the reason for the use of the word TTT is given, and in the second we are told that can prevails over the sátra which lays down a as a substitute for , in the precative. the next two provide that the substitutes for TT,
to go, and to study, which are used before from in the aorist, should not be used here. This, we are told, follows from the context of this. sútra. No adverse remarks from Pat.

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We thus see (1) that Kâtyâyana explains and length, so consistent, so well connected, and so supports the sútras, sometimes by raising ques. subtle, that it by no means deserves the title of tions about them and answering them, some- "a skilful compilation of the views of Påņini's times without resorting to this procedure; (2) critics and of their refutation by Patanjali," or that he amends them, and thus must be under- of a "mere refutation of Kâtyâyana," or of "a stood to criticize them, or find fault with them; synopsis of arguments for and against the details and (3) that he supplements them. Patanjali of Påņini's system, or a controversial manual." (1) comments on the vártikas in accordance The only tenable theory is that Katyayana's with his own definition of vyákhyána; (2) work is an edition of Påņini with notes, explaagrees with Katyayana; (3) refutes him ; (4) natory, critical, and supplementary; and that recasts Påņini's sátras ; (5) affirms that they, or Patanjali's is a commentary on this edition, exa word or words in them, are not wanted, even plaining in detail the notes of Katyayana, but in cases when Katyayana justifies them or de discussing at length all points connected with the fends Påņini; (6) discusses and explains sú- system of Pånini and with grammar generally, tras or words in them, notwithstanding that whether Katyayana notices them or not, in a manthere is no vártika ; and (7) gives supplement- ner favourable or otherwise to his author. The ary rules called ishtis, which, however, occur very object of both was the same, viz. to teach gramrarely, very little being left for him to do in this mar by following and explaining the system of respect, by his predecessors. It will thus appear Påņini, endeavouring to perfect it, even thongh thatin writing the vártikas, Katyayana did "mean this sometimes required a remodelling of his to justify and to defend the rules of Påņini" also, sútras or their entire refutation, and to complete and that a vártika is often "a commentary it by supplying the omissions and bringing up which explains ;" and that the Mahábháshya the knowledge of Sanskrit grammar conveyed contains such varied matter, arguments of such therein to their own times. HISTORICAL SKETCH OF THE PRINCIPAL CHÅVADA SETTLEMENTS
IN GUJARAT.
BY MAJOR J. W. WATSON. After the accession of Mulraj Solanki to 'Alau'd-din Khilji (1295-1315), whose the throne of Patan, and the subsequent expul viceroy ruled at Patan. sion of the Châ vadå s, in about A.D. 942, one of The Kolîs of the Visalnagar districts the queans of Samantsingh Châ va da, by were at this time very troublesome to the tribe a Bhâtiâni, fled to her father's house at Muhammadan viceroy, and were continually Jesalmer with her infant son, then a child of a plundering the Pàtan district. When the Jhayear old. This boy was named Ahipat, and dejâs extended their sway in Kachh they when he grew to man's estate he became a for- drove out Punjaji Châvada, who went to the midable outlaw, and used to ravage the Patan village of Dharpura, near Baroda, and there dominions. He conquered nine hundred villages acquired a chorási or holding of eighty-four in Kachh, and built Morgadh, which he villages. But in Alagh Khân's conquest of made the seat of his government, and here, con Gujarat, in about A.D. 1306, Dhårpura was solidating his rule, he reigned for many years. conquered and made part of the crown domiHe was succeeded by his son Vikramsi, whose nions; and Punjấji now attached himself to the son was named Vibhuraja. Vibhuraja was suc- viceroy at Patan, and served him faithfully in ceeded by his son Takulji, whose son and suc- the hope of obtaining a grant of land. The cessor was Šesh karanji. Seshkara nji viceroy, a foreigner, was only too glad to avail Was succeeded by his son Waghji, who was himself of Punjaji's services and local knowsucceeded by his son Akherâja, and Ak- ledge, which were invaluable to him, and sent herâja by his son Tejsi, Tejsi by Karam- him against the Visalnagar Kolis at the singh, Karamsingh by Tak hansingh, head of 16,000 men. Punjaji marched with this Tåkhansingh by Askaranji, Askaranji by force to Å bâsan, where he consulted the local Mokamsingh, and Mokamsingh by Pun- astrologers (joshis) and other Brahmans as to jaji. Panjaji lived in the reign of Saltân the success of his enterprise. They advised him

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unanimously to attack the Kolis next day, and of Beru and Derru. He was succeeded by prophesied that he would infallibly be victorious, his son Jayasingh R Å val, who had three and deputed one of the number to accompany sons,-Isardas, Surajmalji, and Simantsingh,him. Punjaji promised to accept the Brahman who divided the paternal estate, and set up their as his spiritual adviser and family priest gadis at Ambod, Warsoda, and Mansa (gor), and next morning, starting at daybreak, respectively, and for a few years the two elder marched suddenlyon Då bra, where he surprised sons made Jota n k and Lech their chief seats. and slew the Koli chief Visaldeva; from Dabra Lech is a village of the Kadi parganî, but the hemarched to Gojpa riu and there slew Gopal: gadi was soon moved to Warso da. The from thence he advanced to Lodra, where he Chåvadà chiefs of Mânsâ and Warsoda, however, killed Lal; and from Lodrá to Warso da, to this day hold wántás in Lech and Ambasan. where he killed Wachrâj. By these successive In the Ambod house, Isardas was succeeded by defeats he entirely subdued the Kolis, and re- Ins son Varansi, who was succeeded by his son duced the district between Visalnagar and Kadi Singhoji. Singhoji had seven sons, who divided (then called Vis alv å d a) to order.
his chorá si among them, each taking twelve On his return to Patan the viceroy bestowed villages. Thus Jayamalji, Kanji, and Adáji took on him 248 villages under Visalnagar, and 52 Àmbod and thirty-six villages among them;. other villages, in all 300 villages. Panjaji now Jesaji received twelve villages and took up his established his gadi at À bâsan (or Ambasan) residence at Vasaji; Sujoji received twelve and resided there. He granted the villages of villages and resided at Bhota nå; Hânsji Devrà san and Subhâsant to Chårans, received twelve villages and resided at Karâ; and gave twelve villages to his half-brother and Sängoji received twelve villages and resided Viramdeva. He gave also twelve villages to at Kam â nâ. The above are the principal one of his followers called Rana Bhim. These divisions of the Chavadis of Ambod. were situated in the Meu (?) district. On an. Surajmalji, of the Warsod branch, had a other follower, called Vijal Dabhi, he bestowed son named Punjaji, who dug the Rawaliu Talão fourteen villages, while to Jetsi Parmar he gave at Mes în å. Punjaji had two sons, Sâv: the village of Gakh u-Delwar. He gave dåsji and Sisaji, of whom the latter succeeded also the village of Hilwu to his Solanki fol- him. Sisaji was succeeded by his son Sadul lowers, and bestowed many fields on other men Råval, whose son was Gangåji. Gangaji was a of less repute.
devotee of the goddess Uma, who told him to Raja Punjaji reigned for forty-six years at ask for a boon, on which he asked for a son. Ambasan; he had two sons, Mesaji and Van- The goddess replied that he would obtain a son virji. Mesaji built the town of Meså nå, if he moved bis seat from Mesånå to Warsoda, and his mother Padmavati constructed the large and bathed daily in the Såbarmati river for one tank called the Padams à gar at that place. month. Gangaji accordingly left Mesând and Mesiji had no male issue, and was succeeded by established his seat at Warso dâ, and there his brother Van virji, who also had no son in Samvat 1565 (A. D. 1509) two sons were until he consulted a Brâhman whose surname was born to him, whom he named Askaranji and Råval. The Brâhman told him he was sonless Jagtoji, of whom Askaranji succeeded him. through Mahadeva's anger, whom he had of Jagtoji's descendants are now in the village of fended, but that he would intercede for him on Poth A. Askaranji had four sons, viz. Ramdas, condition that if he obtained a son through his Kaloji, Ratansingh, and Wachrâj. In Kaloji's intercession he should call him Rival. Van- branch one Khumansingh, who settled at Mavirji agreed to this, and about a year afterwards nikpur, was a famous man in his time. The a son was born to him, whom he named descendants of Ratansingh are to be found at Narbadsingh Raval, and from that day Wadu, and those of Wachrâj at A hijol. the Châ va då Rå vals have continued the Râmdâs had three sons, viz. Mânsinghji, Puramtitle.
math, and Keshavji. Two of these had no issue, Narbadsingh granted to Bhâts the two villages and the estate fell to Keshavji, who adopted • Àmbisan is a village of Kadi under II. H. the + Dewrasan and Sabhasan are villages of the Kadi Gaikwa.
pargans, and are still held by Ch&rans.

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Bâlmukund Puri as his religious preceptor, and granted him the village of G un mâ, which his successors on the gádi still hold.
Keshavji was succeeded by his son Dayâldâsji, who had eight sons, viz. Girdhardâsji, Haribhramji, and Ajabsingh by one mother, and Rupsingh, Nârandâs, Gumânsingh, Prathiraj, and Hamirji by another. The descendants of Haribhramji settled in Rangpur. Two of them, Hariji and Jagoji, were famous men in their time. Ajabsingh's descendants settled in Galthali. The descendants of Rupsingh are still in Wars o dâ, though not on the gádi, which fell to Girdhardâsji, the eldest son. The descendants of Narandâs and Gumânsingh are to be found at Lakhågaḍh. Prathiraj and . Hamirji left no issue. Girdhardâsji had four sons, viz. Apâji, Jasoji, Kirtaji, and Amarsingh; of whom Apâji and Jasoji had no male issue, and Amarsingh succeeded his father. Amarsingh was succeeded by Bhimsingh, usually called Badsingh, and on his death, in Samvat 1836 (A.D. 1780) his wife Mâlpuri became a sati. He was succeeded by his son Ratansingh, and he by his son Motisingh, whose two sons, Kisor Singh and Lalsingh, are the present chiefs of War soda.
Of the Mâns & branch the most celebrated chieftains were Indarsingh and Narsinghji; the former was a contemporary of Dâmâji Gaikwad, who on one occasion unsuccessfully besieged Mânsa. The following couplet records Indarsingh's triumph :
| दांमा दामण छोड, इंद्रसह मारसे: माणसानो ख्याल मेल, केडेरा बालसे.
"Dâmâ, raise the siege, or Indarsingh will kill you;
Let Mânsâ alone, or he will burn your tents." The following poetry commemorates the taking of Labâd by Narsinghji of Mansa:
लेता पादसाहो तणा माल,
लाख लाखो तणालो छे;
अंकस न मानता सुबावाला, अंक रावणे छेड़ीयो.
राम लंकरी गमायो राज,
(एम) सह बंको जगावीयो राजा नरसींहमेले दगळ
हळो हळा चढयो एम वांकडो कनड ; भारती सत्रु सिटे आयो.
लीधो डीभी घडी एकमां लवाड,
[DECEMBER, 1876.
धनावे गोळीयां नाळा तोपोरा भरन्न; पदवी,
भगनेरी झाळ ;
तपधारी तेज थारे, अभनवा परबतेस; नगरे नगरे प
भाग्या कोटवाल.
प्रजाळीयां खटे वास परासोत बांधपरी; मेवासीयां तणां मान मोडीया मसुंद ; धोडा चहु चके सुणी वांद वळ्यो घेर, जेम करे चोरासीको बींद ||
"He deprived millions of kings of their property, and did not obey the written orders passed by the Subâhs.
Ravana lost the kingdom of Lanka in conseIn like manner the great lion Raja Narsingh was quence of his having incensed Râmâ.
roused;
He, the mountain lord, put himself at the head of an army of both cavalry and infantry. Having come in front of his enemies' line he fought a battle, and in a moment took possession of Lavâd;
By firing muskets and guns he set fire to house
after house.
O performer of austerities, and the descendant of Parbatesa!
It was by thy prowess that the Kotwâls fled away to jungles and mountains,
And that six villages, with their suburbs, were set on fire, and the pride of the Mehwâsis was greatly humbled.
On hearing of this all were terrified, while he returned to his house like the king of the Chorâsi."
These petty chieftains of Mânsâ and Warsoḍa are thus lineally descended from Vanraj Châvada, who is said to have founded Påtan in A.D. 746, and their alliance is eagerly sought even at the present day; and these petty holdings represent almost the only trace of the royal line of the Châvadas, once so famous. Yet their successors, the Châlukyas, though they held the throne for nearly four centuries, have left but few of their descendants in the province over which they once ruled. Indeed the chieftainships of Lunâvâdâ, Sânand, Bhadarwa, and Tharâd are the only ones of any note in Gujarât at the present day which boast the Solanki blood.

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CORRESPONDENCE AND MISCELLANEA
353
CORRESPONDENCE AND MISCELLANEA. THE RIGHT HAND AND THE LEFT-HAND cussed, and some with considerable ability. At CASTES.
length the Brahman puts the following question :To the Editor of the Indian Antiquary. "O Panchalar (he mentions the name), how comes I venture to place at your disposal such infor- it that you range yourself on the side of the leftmation as I have been able to obtain respecting hand caste P" (I abridge the reply.) "In the time right-hand and left-hand castes.
of the Soren Raja Parimalan, Veda-Vyfsan In a village named Sathur Periil, in the zilla endeavoured to induce the king to allow his family of Chittar (Madras Presidency) there reside a to perform the sacred offices for the royal family: large number of the Panchalar, or five classes but the Raja declined, saying, "The Panchalar of mechanice, styling themselves Visva Brâ h- (Viśva Brahmans) perform them very well,' and he man B, having the title . Acharya' affixed to their
desired Vyåsan to take his leave. names, and they wear the thread. They not only
"The Raja died shortly afterwards, rnd his broset up these claims for themselves, but they assert
ther succeeded him, whereupon V yêsan made them to be the natural rights of the five classes of another attempt to have his family appointed, but mechanics throughout the south. Those com.
the new king repelled him rudely. Vyksan then monly called Brahmans they regard as impure, and
went to the illegitimate son of the late Raja, and by they style them foreigners. They further assert
false stories stirred him up against the Raja and the that originally there were five Vedas, but that
Panchålar, and obtained from him a promise that Veda-Vyasan and other Rishis made of them but
he should be made priest of the royal family on four, and in a similar manner they corrupted, inter
condition of his deposing the Raja, and raising him polated, or abridged other sacred writings.
to the throne. Accordingly the king was murdered It would appear that the community of Pan- while out hunting, and the illegitimate son was chalar at Sathur-Periil were in the habit of
raised to the throne. Once established on the performing their own sacred rites, marriages, &c. throne, he endeavoured to fulfil his promise to do., by one of their number who acted as guri.
Veda-Vyasan without offending the Panchalar: The purohita Brahman of the place, however, deter
80 he tried a compromise by dividing the sacred mined to put an end to this, and accordingly, when
offices between them, an arrangement that the a marriage was about to take place, with a strong
Panchålar refused to submit to; whereon they were party, he pulled down the marriage pandal and en
dismissed, and Veda-Vyâsan and his friends were tailed much loss upon the family of the Panchålar,
duly installed in office. This led to unpleasant who insisted on his right as a Visva Brahman to
consequences, as the people refused to cultivate solemnize the marriage. It was subsequently because the religious ceremonies were no longer arranged to inquire into the respective rights of performed by the Panchâlar. Vyasan; therefore, the contending parties before a panchayat, which
to secure success to his plans, got the king to was accordingly done, and the panchayat decided declare that all people who supported him shonld in favour of the Panchålar. The Brahmans would
be designated the right-hand caste, and that those not submit to this decisiou, whereon the other side who sided with the Panchalar should be called appealed to the magistrate, who directed them to
gistrate, who directed them to the left-hand caste. seek redress in the civil court at Chittar, which "A neighbouring Raja, hearing of this, assemthey accordingly did, and a day was fixed for bled his forces and marched against Kalingam hearing the case. Both parties were required R&ja and captured him. The conqueror is described to deposit such documents as they intended to cite as executing the Raja, for dismissing the Panchalar in support of their claim. The Panchalar deposited and appointing Vyasan and his friends to perform some, but the Brahmans none. The court decided sacred offices, and for dividing the people into in favour of the Panchålar, and granted them right and left hand castes damages.
"V yá sa n and his party fled to Kasi and conThe Panchalar at Madras decided on publishing sulted the Brahman Rishis, who are represented the case from beginning to end, for the information as upbraiding him for his misconduct toward the of their people throughout the country. The Panchalar, for his literary forgeries, and for his book has gone through a second edition in Tami]), opposition to Vishnu. Vyâsan denied this latand from it I have extracted the foregoing. The ter, apparently from fear, but on being pressed book is in the shape of a dialogue between a cham- with the charge, he raised his right hand toward pion of the Panchalar and a champion of the heaven and swore that Vishnu was the only true Brahmans, and the discussion is carried on with god. The Righi, disgusted with his duplicity, the bitterest acrimony. Many subjects are dis- drew his scimetar and cut off the extended right

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THE INDIAN ANTIQUARY.
hand of Vyasan, and from that day a right hand is the crest on the Rishis' banner." Such is the story of the origin of right and left hand castes as given in this book.
There is a book in German, not so well known as it deserves to be, from which I translate a passage àpropos to this subject, viz.:-"The castes of the right and of the left hand in Śriringa patam deserve notice. The left hand consists of the following nine castes: (1) The Panchâ la r, which includes the five classes of mechanics or artificers; (2) the Chettis or merchants, who say they belong to the Vaisya caste: (3) Weavers; (4) Oilmillers who drive their mills with two bullocks; (5) the Gollar caste,-people who are employed to carry money; (6) the Paliwan lu caste, (7) the Palavantu caste, both cultivators but not belonging to the Karnataka; (8) Hunters; (9) Tanners and Shoemakers. The Panchalar command the entire body, but the Tanners are their warmest supporters in all difficulties, because in matters of dispute they are very adroit. The right-hand division consists of eighteen castes, viz: (1) The Bamgaru caste. This embraces many occupations and many Hindu sects. They are mostly traders or shopkeepers. (2) The Wodigaru caste, Sudra cultivators; (3) Oilmillers who drive their mill with but one ox; (4) the Tailors; (5) the Sandar a caste: these are Muhammadan artizans; (6) the Gujarati caste, -merchants from that district; (7) the Ka mâțigâru caste= people of the Vaisya caste; (8) the joiner or Jaina; (9) Shepherds and Weavers, especially weavers of woollen blankets; (10) Potters; (11) Washermen; (12) Palankeen-bearers; (13) the Padma Shalaya vâḍû caste, a class of weavers; (14) the Barber caste; (15) the Tank-diggers; (16) Painters; (17) the Gull &ru caste.-people who herd cows and buffaloes; (18) the Whalliâru caste,-these are the warriors of this division; they commonly speak of themselves (in the Tamil country) as Vallangais, but are the well-known Pariahs.
[DECEMBER, 1876.
The right-hand claim exclusive right to have a pandál, under which to perform their marriage ceremonies; and they maintain that the left-hand have no right, in their marriage processions, to ride a horse, or to carry a flag upon which there is an image of Hanuman. The left-hand assert a right to all these, and appeal to the copper plate already mentioned, and they further assert that to them belongs the higher rank, because the goddess placed them on her left side, which in India is the place of honour." Thus far I quote from our German author.
It is difficult to say what the origin of the division was, but it does appear in have been caused by some person or persons who were strangers to Southern India: and from the fact that Muhammadan artizans form a portion of the right-hand division, we may conclude that it cannot boast of very great antiquity. These Muhammadans were a necessity to the right-hand, because m time of fighting no Panchâlar would work for them. JAMES F. KEARNS, Missionary, S. P. G.
THE PHRASE PANCHA-MAHASABDA.' (See Ind. Ant. vol. V. p. 251.).
It may be of some interest to Sir Walter Elliot to know that although samadhigata-pancha-mahásabda is obsolete as a royal title, the term pachasabda is still in use, and is of frequent occurrence in the modern literature of Braj. Thus in the Rámayana of Tulsi Dâs, Book I., immediately after the 324th dohd, in the passage describing the festivities connected with Rama's wedding, occurs the line Panch-sabd-dhuni mangal gâná,
which is literally the noise of the five kinds of music and auspicious songs. A very useful commentary on the poem, published under the auspices of the Maharaja of Banâras, gives the following explanatory couplet:
Tantri, tal, sujhânjh, puni.jâno nagâra châr; Pancham phûnke so baje panch-sabd prakår, in which the five kinds of music are specified as the tantri, or sitára, the tál, the jhanjh, the nakára, and fifthly the trumpet, fife, or other wind instrument. This enumeration, or one differing from it in no essential respect, is popularly known; and I do not think that any pandit in this part of India would hesitate about the meaning of the title samadhigata-pancha-mahúsabda, but would at once explain it as denoting that the king had a brilliant and auspicious court, in which all kinds of music were constantly being played. It may also be as well to observe that the Hindi text of Chand is by no means so explicit as to the custom of having a royal band play five times a day as would appear
The origin of the division of the Hindus into right and left hand is overlaid with fable. The oldest Hindu account attributes it to the goddess K&li at the founding of Kanche veram; and it is said that the pagoda there contains a copper plate having upon it an inscription that accounts for this division of castes. Both sides refer to this plate, but neither side has ever produced it, and therefore its existence may be doubted.
"The castes of which both sides are composed are in no way bound by any mutual obligation of religion or of relationship. The great idea that keeps them together appears to be to attain more dignity. Ostindien seine Geschichte, Cultur, und seine Bewohner, von Philipp van Mokern.

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DECEMBER, 1876.]
CORRESPONDENCE AND MISCELLANEA.
855
from the English translation quoted by Sir Walter Elliot. That stands thus:"With many standards very splendid,
Song and music playing five times a day; Mounting ten thousand horses
With golden hoofs and jewelled trappings." But the text, as given by the translator himself, is as follows:
Ghan nisan bahu sadd, Nad sur panch bajat din. Das hazêr hay chaşhat
Hem nag jatit sâj tin. of which a literal rendering would be“Many instruments of various nott, A noise of the five kinds of music playing every
day. Mounting ten thousand horses,
Their trappings broidered with gold and jewels," which, it will be seen, is something very different.
Further I would observe that naubat, corresponding precisely to the Hindi pahra, certainly means originally a turn,' i.e. the time for changing guard, when the drums were beat and it is only secondarily that it comes to mean the drum itself. As its primary signification has thus no connection with music of any kind, it is highly improbable that its final syllable should be the same with the but in saclobut and barbut. The latter is probably the Greek BápBitov; though Râjâ Siva Prasad tells me that the frame of the instrument is shaped like a goose (vata), and that this is the origin of the name.
F. S. GROWSE.
then rubbed with oil, or butter, and turmeric, which operation is more important than would appear at first sight, as while it is going on the important question of the prospects of the crops is solved in the following way :-If the bullock, while its neck is being rubbed, passes dung, the crops are sure to be good ; if it passes urine, they will be moderate; and if it does neither, only the most scanty crops can be expected.
On the morning of purnima the cattle are washed, their horns and often their bodies are coloured with kdo (a kind of red earth), and they are decked with bells, silver and brass chains, and garlands of flowers. They are then worshipped and fed with cakes, and ambil-a kind of gruel mixed with turmeric, oil, and salt. The implements of husbandry are also besmeared with oil and káo, and worshipped. It should also be noted that the cattle are taken in procession to the river and bathed.
In the evening two bullocks belonging to the chief patil are decked out in ali sorts of ornaments, and taken round the old town to the spot near the temple of Maruti, where & gate formerly stood. Over the road at this place a toran is erected made of plantain stems and mango and pipal leaves. As the bullocks approach it they are urged on to fall speed, and their driver as he passes under the toran breaks it with his whip or a rope, after which the bullocks are taken home.
The final ceremony resembles the "French and English" game of one's childhood. The patil procures from a Mhang a leather rope some thirty or forty feet long, the ends of which are laid hold of by the assembled crowd, who divide themselves into two parties, and tug against one another till the rope breaks. It is then divided into numerous pieces, which are eagerly sought after : for happy is the man who is able to throw one of these pieces into his granary, as his store is sure not to fail.
E. W. WEST.
THE BENDUR CEREMONIES IN SÅNGLI.
In a former Part of this journal (vol. II. p. 335) I made a note of a custom prevailing in the Dharwad districts, the most prominent features of which were certain observances connected with cattle on a particular date, and an attempt to divine the prospects of the coming crops by means of the animals. I have remarked a similar practice here (Sangli), but there are points of difference which seemn sufficiently interesting to make the Bendur custom, as it is called in these parts, worthy of being noted.
The first point of difference is in the time. The Kari takes place on Jesht Purnima, while the Bendur is celebrated on Ashâd Purnimat just a month later. The practice here is as follows :On the previous evening the legs of the cattle are washed with water, and they are given for the nonce the names of certain propitious stars, such as Pusha, Ashlesha, and so on. Their necks are
• Nisan is from the root svan, 'to sound,' and is not the Persian nishan, 'a banner.' Sadd is for sabda, and not for Suddha, bright; sur is for svara, din for din prati, day by day' or every day i' and ma is not for nakh
A SORCERER'S PUNISHMENT. SIR-I send a note of a curious case which occurred lately in this (Krishna) district.
A Mála (or Paridh) weaver called Chinnadasari settled in the village of Petirpalem about a year ago. Soon after his arrival he began to be sus. pected of practising sorcery; and it was rumoured that he had the power of destroying men by causing devils to enter into them, and of bringing cholera and other diseases upon them. At length a woman died after a prolonged and painful delivery, and Chinnadasari was believed to have been the cause of (which, by the way, means not'a hoof, but 'a Dail' or claw'), but is a name for 'n precious stone.'
I find Bendori Purnima often used a synonym for Ash & Purnima.

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THE INDIAN ANTIQUARY.
[DECEMBER, 1876.
her death. Thereupon the villagers resolved to is more probable than that which supposes them deprive him of his power of pronouncing incanta- to be either Japan or the Sunda Islands. In an tions; and with that end in view he was taken one extract from the works of Ibn ElWardi, an ex. day to another village by one of the accused. On planation of the origin of the name Wak-Wak is their way home they were met by five others, of given as follows:-"Here, too, is a tree that bears whom one proposed to Chinnadasari to go a-hunt- fruits like women, with bodies, eyes, limbs, &c., ing, and another asked him for a bit of tobacco. like those of women; they have beautiful faces, While he stopped to get the tobacco out, he was and are suspended by their hair. They come suddenly seized by both arms and thrown on the forth from integuments like large leathern bags, ground. His hands were tied behind his back, and when they feel the air and the sun they cry out and his legs bound fast with his waistcloth. One Wak! Wak! until their hair is cut; and when it of the accused sat on his legs, another on his is cut they die. The people of these islands waist, while a third held his head down by the understand this cry, and augur ill from it." This top-knot. His mouth was forced open with a account sufficiently shows the ignorance of this large pincers, and a piece of stick was thrust be- writer of the regions he was describing, and their tween the teeth to prevent the mouth closing. products; but it indicates, at least, that the name One of the assailants got a stone as big as a Wak-Wak comes from trees. I think that it is man's fist, and with it struck Chinnadâsari's an imitation of the abrupt caw of the common upper and lower teeth several times, till they Bird of Paradise (Paradisea apoda), which is one were loosened, thereby causing acate suffering. of the productions of those remote islands. This Then nine teeth--four incisors and one canine from sound is uttered in a short, snappish manner, very the lower jaw, and four incisors from the upper- loud and distinct, as I have heard hundreds of were pulled out one by one with the pincers. A times. The bird is found in the Aru Islands, quantity of milk-hedge (Euphorbia) juice was Wigion, and other islands near New Guinen, poured on the bleeding gums, and the unfortu- where it is most common; and when dried their nate man was left lying on his back, to free him bodies now form.& common article of trade self from his bonds as well as he could.
throughout the Archipelago, as they have done for The prisoners bore no individual personal a long time. It is not improbable, moreover, that grudge to the complainant, and, I do not doubt, the live bird was often sold, and its peculiar note thought that they were acting from laudable
has given this name found in the Arab writers of motives of public spirit when they thus under- a thousand years ago.-S. W. WILLIAMS, in Trüb. took to free their village from a scourge. The ner's Lit. Record. theory on which they acted was that after all his front teeth had been extracted it would be impos
EPIGRAM ON AN ATHEIST. sible for the sorcerer to pronounce his spells in
By Behd ed-din Zoheir. an effectual way, and so his power for mischief
A foolish atheist, whom I lately found, would be gone. That such is the result of this
Alleged Philosophy in his defence ; treatment is currently believed in this part of the
Says he, "The arguments I use are sound." country, and it would be interesting to know if
“Just so," said I, "all sound and little sense! the same belief in the necessity of distinct articulation to make charms efficacious is found to
“You talk of matters far beyond your reach, prevail in other parts of India.
"You're knocking at a closed-up door," said 1 H. J. STOKES.
Said he, "You cannot understand my speech." Krishnd District, 18th November 1876.
"I'm not King Solomon !" was my reply.
Prof. E. H. Palmer's Transl. WAK WAK In the story of Hasan of El-Basrah, given by INSCRIPTION OF THE KADAMBA FAMILY OF Mr. Lane in his translation of the Arabian Nights,
BALAGÅMVE. chap. xxv. (vol. iii. pp. 384-518), frequent mention
The accompanying plate gives a facsimile, is made of the islands of Wak or Wak-W a k, re
from Major Dixon's photograph, of No. II. of presented as lying in the remotest eastern regions.
Mr. Fleet's series of Sanskrit and Old Canarese In his carefully digested note (No. 32, page 523), Mr. Lane gives it as his own opinion that the
Inscriptions. A Canarese transcription of it, Arab geographers applied the name to all the
with translation and remarks, is given at vol. islands with which they were acquainted on the
IV. p. 208. The characters and language are east and south-east of Borneo ; and this conclusion | Old Canarese.
• Solomon is fabled to have understood the language of birds and beasts.

Page #419

Indian Antiquary,
Soor TETITI.
. "
KAMA FAMILY AT BALAGAM VE
--
LAదన
చేనేత -
పు చేతుల - యువ
భారం కనుక ఆముకుంటుందని నేను
|
S
అసలు నిజాలు తడు మనమంతం తన తల వంచి - ఉ
మరడు ను ప్రదరిదశవిక ప్రపంచం - కనుక ఆ ఆ
ta | ahA - మనము గుండు -
ఎత్య సాహిత్యం 1 ೩ ಕಣ ಮಾಡಿಸಿದ ಸ್ಥಳವನ್ನು
మనం ఆ జంతుడు వివరములు Raash కురువడంతం |
8 గత వంద రు రువత్ముత, మంతు గా బయం 29 శనశంచుము పరచిన కూడ లయకంగకరమని A
డుత పరంగాను ఆండని ముందుగా కు తన సంతకం తనను లండన -
Tela 1. సుమ కనకాంగము వం మనం మనకు
W. Griggs photo-lith
Naor Dixone Prale 1969

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Page #421

SUPPLEMENT, 1876.]
THE BHADRÅCHALLAM TÅLUKA.
357
THE BHADRÂCHALLAM TÂLUKA, GODAVARI DISTRICT, S. INDIA.
BY THE REV. JOHN CAIN, DUYMAGUDEM.
(Continued from p. 303.) TN describing the people and castes of this ing, due notice having been sent to the bereaved 1 tâluka, I propose to notice first the Kois, parents. Some of the Kois are polygamists, and a tribe already partially described in Captain it not unfrequently happens that a widow is Glasford's Reports, and Colonel Haig's Report chosen and carried off, it may be, a day or two of his visit to Jagdalpur, and also in the Census after the death of her husband, whilst she is still Report for 1871 of the Madras Presidency. grieving on account of her loss. The bride and These people are to be found in the country bridegroom are not always married in the same extending from the banks of the Indrâvati, way. The more simple ceremony is that of Bastar, down to the neighbourhood of Kam- causing the woman to bend her head down, and mânamet, in the Nizâm's country. All those in then having made the man lean over her, the the plains have a tradition that about two hun- friends pour water on his head, and when the dred years ago they were driven down from the water has run off his head to that of the woman plateau in the Bastar country by famine and dis
they are regarded as man and wife. The water pates, and this relationship is also acknowledged is generally poured out of a bottle-gourd. by the Gutta Kois, i.e. the hill Kois, who live But generally on this all-important occasion in the highlands of Bastar. Up to the present
the two are brought together, and, having time I have had but little intercourse with the promised to be faithful to each other, drink Gutta Kois, and the manners and customs
some milk. Some rice is then placed before described in this paper will be those of the Kois
them, and, having again renewed their promises, awelling in the Bhadrâch alla m taluka. they eat the rice. They then go outside the The Kois generally marry when of fair age,
house, and march round a low heap of earth but infant marriages are not unknown. If the
which has been thrown up under a small paral would-be bridegroom is comparatively wealthy,
erected for the occasion, singing a simple song as he can easily secure a bride by a peaceable ar
they proceed. Afterwards they pay their respects rangement with her parents; but if too poor to
to the elders present, and beg for their blessing, do this, he consults with his parents and friends,
which is generally bestowed in the form of "May and, having fixed upon a suitable young girl,
you be happy! May you not fight and quarrel!" he sonds his father and friends to take counsel
&c. &c. This over, all present fall to the task of with the head-man of the village where his devouring the quantity of provisions provided for fature partner resides. A judicious and liberal the occasion, and, having well eaten and drunk, bestowal of a few rupees and arak obtain the
the ceremony is concluded. If the happy couple consent of the guardian of the village to the
and their friends are comparatively wealthy, proposed marriage. This done, the party watch the festivities last several days. for a favourable opportunity to carry off the "Some do not object to run away with the wife of bride, which is sure to occur when she comes another man, and in former years a husband has outside her village to fetch water or wood, been known to have been murdered for the sake or it may be when her parents and friends are of his wife. Even at present more disputes arise away and she is left alone in her house. (The from bride-stealing than from any other cause, eshead-man is generally consulted, but not always, pecially as up to the present time he Government as only a few weeks ago a wealthy widow was officials have not been able to stop this practice. forcibly carried off from the house of the chief Funeral ceremonies.-The bodies of children Koi of a village near Dummagadem, and when and young men and young women are buried. the master of the house opposed the proceedings
If a child dies within a month of its birth, he was knocked down by the invading party.) it is usually buried close to the house, so that The bridegroot generally anxiously awaits the the rain dropping from the eaves may fall return home of his friends with their captive, upon the grave, and thereby cause the parents and the ceremony is proceeded with that even- to be blessed with another child in due course
• There gourds are used by the Kois as bottles, in which Kois stir far from their homes without one of these filled they carry drinking water when on a journey. Very few with watet.

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THE INDIAN ANTIQUARY..
of time. With the exception of the abovementioned, corpses are usually burnt. A cow or a bullock is slain, and the tail cut off and put in the dead person's hand, after the cot on which the corpse is carried has been placed upon the funeral pile. If a pujárt or Koi priest is present, he not unfrequently claims a cloth or two belonging to the dead person. The cot is then removed and the body burnt. Mr. Vanstavern reports having seen part of the liver of the slain animal placed in the mouth of the corpse. The friends of the deceased then retire, and proceed to feast upon the animal slain for the occasion. Three days afterwards they generally return bringing contributions of cholam, and having slain one or more animals have a second feast. They are not very nice in their tastes, as they by no means object to the presence of blood in the flesh used at their feasts.
The general idea of the Kois is that the spirits of the dead wander about the forest in the form of pishúchas.
They do not believe that any one dies what is commonly called a natural death, but always assert that the death of every one is caused by the machinations of a sorcerer, instigated thereto by an enemy of the deceased or of the deceased's friends. So, in former years, inquiry was always made as to the person likely to have been at such enmity with the deceased as to wish for his death; and having settled upon a suspicious individual, the friends of the deceased used to carry the corpse to the accused, ad call upon him to clear himself by undergoing the ordeal of dipping his hands in boiling oil or water. Within the last two years I have known of people running away from their village because of their having been accused of having procured, by means of a wizard, the death of some one with whom they were at enmity about a plot of land.
Blood revenge has scarcely yet died out in British territory, and in the Bastar country it is said to be in full exercise.
Reputed wizards and witches are held in great abhorrence, and at times the British rule is complained of as unjust in not allowing these people to be put to death.†
Birth ceremonies.-The Koi women are very hardy and careless about themselves. After the
Three months ago a Koi living in the Bejji taluka, Bastar, not far from the border, was compelled by his
[SUPPLEMENT, 1876.
birth of a child they do not indulge in the luxury of a cot, but, according to their usual custom, continue to lie upon the ground, bathe in cold water, and eat their accustomed food. Directly the child is born, it is placed upon a cot, and the mother resumes her ordinary work of fetching water, wood, leaves, &c., cooking for the family, &c. On the seventh day the child is well washed, and all the neighbours and near relations assemble together to name the child. Having placed the child on a cot, they put a leaf of the mhowa tree in the child's hand, and pronounce some name which they think suitable to the child. If the child cry, they take it as a sign that they must choose another name, and so they throw away the leaf and substitute another leaf and another name, until the child shows its approbation by ceasing to cry. Any public-spirited person in the vil lage or neighbourhood who is honoured by having his name bestowed upon it, ever afterwards regards the child with some amount of interest. Most Kois now name their children without all the elaborate ceremonial mentioned above. A feast is always held at the end of the days of ceremonial uncleanness.
Formerly on a certain day in the year the Koi men of each village were driven into the jungle by the women to hunt, and were not allowed to return unless they brought home some game,-a small bird, or even a rat, being enough to give them the right to be welcomed back. This practice is still carried on by the Kois in the Bastar country, and also by many in the Nizam's territory. Mr. Vanstavern, whilst boring for coal at Beddadanolu, was visited on that day by all the Koi women of the village, dressed up in their lords' clothes, and they told him that they had that morning driven their husbands to the forest to bring home game of some kind or other. Mr. Vanstavern also states that the Kois round Beddadanolu do not eat the goat annually offered for a prosperous harvest, but leave it to itself in the jungle tied up to a tree.
The Kois say that the following gods and goddesses were appointed to be worshipped by the Sûdras:-Muttelam ma, Maridimahalakshmi, Poturazu, and Korrazulu, and the following were to receive adoration from the Kois:-Kommalamma, Kâtûradu,
neighbours to kill a near female relative, because they regarded her as an adept in the black art.

Page #423

SUPPLEMENT, 1876.)
THE BHADRÅCHALLAM TÅLUKĀ.
359
Adamarazu. The goddess Mâmili or Lêle must be propitiated early in the year, or else the crops will undoubtedly fail; and she is said to be very partial to human victims. There is strong reason to think that two men were murdered this year, near a village not far from Dummagudem, as offerings to this devata, and there is no reason to doubt that every year strangers are quietly put out of the way in the Bastar country to ensure the favour of this bloodthirsty goddess.
The Kois regard themselves as being divided into five classes or tribes, the Peru m boyudu gotra, the Madôgatta gotra, the Peregatta gotra, the MAtamuppayo gotra, and the Vidogatta gotra. The Dôlôllu, another class, are a kind of priests, and have charge of the velpu --the objects of worship amongst the Kois. They carry about a large banner which moves round a pole, and, having planted the pole in the ground, one of them seizes hold of the lower end of the banner, and runs or dances round the pole, whilst • his companions are most busily engaged in beating
small drums, about the size of the drums usually carried about by the jugglers of this country.
All the Kois seem to hold in great respect the Panda va brothers, especially Arjuna and Bhima. The wild dogs or dhols are regarded as the dátas or messengers of these brothers, and the long black beetles which appear in large numbers at the beginning of the hot weather are called the Pandava flock of goats. Of course they would on no account attempt to kill a dhol, even though it should happen to attack their favourite calf, and they even regard it imprudent to interfere with these datas when they wish to feast upon their cattle.
At Gangôlu, a village about three miles from Dammagudem, live several families who call themselves B à sa va Golla vandlu, bat on inquiry I found that they are really Kois whose grandfathers had a quarrel with some of their neighbours, and separated themselves from their old friends. Some of the present members of the families are anxious to be re-admitted to the society and privileges of the neighbouring Kois. The word Basava is commonly said to be derived from bhásha, a language, and the Gollas of that class are said to have been so called in consequence of their speaking a different language from the rest of the Gollas.
The Kois are exceedingly restless and suspicious, but probably the juster rule of the British Government will allay their fears and tend to make them more settled in their habits. It has already done so in the villages in the part of the Lower Godavari district which lies to the east of the Eastern Ghats. The misrule which formerly was so prevalent here (see Ind. Ant. vol. V. p. 303) was not at all calculated to encourage industrious, saving habits on the part of any one who had the misfortune to live in this neighbourhood. Before the Godavari navigation works were set on foot, tho Kois were not accustomed to see Europeans or many welldressed natives, and have been known to take refuge in the jangle at the appearance of a Hindu wearing clean white clothes. Great difficulty was at first experienced in paying them for articles brought or for labour done, as they objected to take any coin but the old dabs, three of which went to the anna. A silver coin they *had a great aversion to. One anausing tale has beon told me more than once, and I see no reason to doubt its general truth. It is as follows :- About thirty years ago a Koi was sent with a basket of mangoes from Palavantsa to Bhadrachallam. He was warned not to meddle with the fruit, as if he did his dishonesty would come to light, since a note in the basket would tell the people at Bhadrâchallam how many fruits were to be delivered. On the way the Koi and a companion were so tempted by the sight of the fruit as to determine to taste one, but how to overcome the danger of being seen by the note they could not at first conceive. However, a bright thought struck the messenger, and he exclaimed to his companion, “Oh, if we take the noto out of the basket and bury it while we eat the fruit, it will not see anything, and so will not be likely to bear witness to our theft." Accordingly they buried the note until they had enjoyed the taste of some of the fruit, and then, having dug up the note again, and placed it in the basket, resumed their journey. When they were accused at Bhadrâchallam of having purloined some of the fruits, and the note was shown them as evidence, they were utterly at a loss to understand how the note could have known any. thing about the matter, seeing that it was in the ground out of sight when the theft occurred. I
I A Brahman in Maulipatam (Machilipatnam) to whom I once related the above tale replied that he had heard &
similar story, and that it was often used as an illustration 1 of the ignorance of the inbabitants of the forest.

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360
THE INDIAN ANTIQUARY.
[SUPPLEMENT, 1876.
NOTES ON THE DRAVIDIAN OR SOUTH INDIAN FAMILY OF LANGUAGES. BY THE Rxv. G.U. POPE, D.D., M.R.A.S., Member of the Leipzig Oriental Society, Fellow of the Madras University
(Continued from p. 299.) No. III.
nounced very faintly. This brings the former I. Words which are undoubtedly identical nearer to the Sanskrit: thus aravan is now in origin with Sanskrit words are often so aravu. changed in the Dravidian languages, by the 5. By syncope and crasis aravu becomes operation of well-ascertained phonetic laws, that ará, and final d is often changed into di or a. they would assuredly fail to be recognized by Thus arai is the Dravidian form of sarppa. any one not well acquainted with the tendencies II. It may be of interest, in this place, to of the Dravidian phonetic system.
give a summary of the rules laid down by the Thus in Sanskrit we have the stem SRIP, great classical grammarian of the Tamil lanwhich is from SRI; and these are from SARP, guage, Pavananthi, in the Nannil, for the and ultimately from SAR. (See Fick.) spelling of Sanskrit words in Tamil:
The verbal roots chari, char, charruare found (1) "To an Aryan word beginning with, in all the Dravidian dialects, in both ancient prefix a, i, or u; to one beginning with l prefix and modern forms, with the same original i ori; to one beginning with y prefix 1." No notion of 'gliding' and 'slipping.
TAMIL WORD BEGINS WITH I, I, OR Y. But the equivalents of the Sansksit noun (2) "In each of the five classes of gutturals, SARPA (Lat. serpens, Gr. épperóv) in Tamil are palatals, linguals, dentals, and labials, the first curious. These are charppam, charubam, ara- of the class (k, ch, 1, t, p) is to be written for the. vam, aravu, ara, ara, and ari.
second, third, and fourth of the class :The following principles are here illus
K for K, KH, G, and GH; trated :
CH for CH, CHH, J, and JH; 1. Tamil cannot tolerate, as a general rule,
Ț for T, TH, D, and DH ; the sound of mute and liquid together. It re
T for T, TH, D, and DH; jects consonantal diphthongs: rp = must be
P for P, PH, B, and BH." come rup or rap.
(The Tamil has no separate characters for 2. When k, t, or p (any tenuis) begins any aspirates and flat mutes.) syllable of a word except the first, it becomes,
(3) " J is sometimes = Y." in order, y, th (as in this'), or b (is changed
(4) “Of the sibilants S is expressed in the into its corresponding media): thus charupam beginning of the word by the palatal CH, and in becomes charubam.
the middle of a word by Y; SH is to be trans3. The Tamil has neither sibilant nur aspir. literated by CH or T;S is to be replaced by CH ate: thus charupan becomes arubani; and or T; H is to be written A or G; KSH is to be through the influence of w we have v for 6 (80 written KK." Sanskrit Sabha is in Tamil avai).
(5) "Final A is to be written AI, and final (In Kanarese for 'serpent' we have háva;
I becomes short.”+ this is in Telugu pámu, in Tamil pámbu, and in
It will thus be seen that multitudes of DraTuda páb.)
vidian words are by the native grammarians 4. Final m is constantly dropped in Tamil, supposed to be derived from the Sanskrit, acand the remaining vowel is written 1, but is pro- cording to recognized laws of euphonic change.
• The letter here transliterated by ch is very soft palatal, confounded by many with 8. Tamil has no sibi. lants or aspirates.
+ This table illustrates the comparison between the Sanskrit and Tamil alphabets :
U T, , all=k; T = y sometimes; , , , , allch; T, =ch or y; T, , 3, T, all = 1; T, =ch or t;
4, 5, all = t; =ch ort; , , , all = p; 8, = a ork;
=kk;
=m; 3, = ng;
=y: 5, =jn; 1 =n;
Jy = 1; = ; 7,=n; N.B.---Tamil has a strong palatal (really and a lingual r not in Sanskrit.
doubler)

Page #425

SUPPLEMENT, 1876.]
MISCELLANEA.
361
It does not follow that in all cases they were so deduced. The Dravidian forms may well be older than the Sanskrit.
These rules of the Jain grammarians assist us, however, in comparing the languages.
It may be added, as a most remarkable and suggestive fact, that, although the Teluga, Ka- narese, and Malayalim languages have adopted the Sanskrit alphabet almost entirely, and can thus transliterate any word they receive from Sanskrit with perfect exactness, nevertheless words which represent the same Sanskrit forms are found in these languages changed according to laws similar to those existing in Tamil.
This, and what has gone before, may be illustrated by derivations in the Drávidian from Sanskrit ✓ RIJ, RAJ, RAJ, or ARJ, which last seems its primitive form.
The Sanskrit noun rajan = 'res,' appears in Tamil under the following forms :-(1) irdchan, (2) iráchd, (3) irdyan, (4) irrai, (5) irrai-van, (6) arachan, (7) arachu, (8) arayan, (9) arai, (10) arai-yan.
In Telugu we have, side by side with rája, the forms arachu and rdyu-du.
In Kanarese are found aracha and erevya. In Malayalim also appears aracha.
If Fick is right in giving ✓ ARG as the primi- tive, the Dravidian forms are in this case nearer to the original pre-Sanskrit mother of the Indo-
Germanic languages than Sanskrit is, and this affords some indication of an ancient and most intimate relation between the 'ur-sprache' of the Dravidian and that of the Sanskrit.
III. It is an interesting question, I conceive, whether any radical connection exists between the Sanskrit RI or VAR, and ar, or ir, ur, which enter into the composition of so many Dravidian words, with the same ideas of strength,''excellence,' and 'goodness.'
I take it for granted (Bopp, Eng. ed. vol. I. p. 1) that şi is á more modern form, and that ar, ir, and ur are the older in Sanskrit.
In Tamil and in Teluga ar is in most extensive nise as the first member of compounds. The abstract noun arr-mái (mdi = 'ness') signifies rarity,' 'excellence ;' as an adjective it takes the shapes of aru, arum, ar-iya, and ár.
In the same way we have iru-mái, iru, irum, = 'strength,' iru-m-bu = 'iron,' 'the strong substance.
What connexion there is between these forms and Sanskrit arya, arha, árya, or Gr. áp, ép, I leave others to inquire.
It is, however, noteworthy that the very stem which in the 'ur-sprache' must have meant 'noble,'excellent,' should exist in the Dravidian languages, and in such a way as to show that it is, if any, a genuine root of these languages, one of the oldest and most honoured.
MISCELLANEA. THE DESPONDENCY OF ARJUNA. Those for whom kingly power we prize, and joys From the 1st Canto of the Bhagavad-gitá.
of wealth and life, When I behold my valiant kin all thirsting for Leaving their wenih and happy lives, stand ranged the fight,
for mortal strife. My knees are loosed, my mouth is dry, and tear- Preceptors, fathers, grandsires, sons, though foes, drops dim my sight;,
I could not slay My hair all upright stands from fear, slips from To gain three worlds-much less for this, the emmy hand the bow,
pire of a day. My stalwart limbs with horror quake, my skin is If we slay Dhsitarashtra's sons, though dead to all aglow.
sense of right, Oh! Kesava, † I scarce can stand, for giddy Shall we not lose those blissful worlds, and sink whirls my brain,
in endless night! And strange ill-boding sights I see, and monstrous Though these, with minds obscured with lust of shapes of pain;
gold and kingly state, No heavenly bliss can be my lot, the slayer of my Shrink not from slaughter of their tribe, fear not kin;
the awful fate How can I long for victory or empire, dashed of those whose hands are red with blood of kinswith sin P
man and of friend,
• Gandiva is the miraculous bow given by Indra to Arjuna.-ED.
The slayer of Kefin--the hairy one',- form of a horse slain by Krishna.-ED.
Daitys in the

Page #426

362
THE INDIAN ANTIQUARY.
(SUPPLEMENT, 1876.
Shall we not dread their fearful crime-their still sily tied on. Their bows are of bamboo, of much more fearful end ?
the same shape and quite as long as the bows of When falls the tribe, then long-revered primeval the famous English archers of old, to judge from custom fails;
one or two specimens of the latter preserved in When law is broken and o'erthrown, the lawless the Tower. The cords are long strips of rattan. will prevails;
Scott says of an archer of the days of the When lawlessness infects a tribe, then women are Edwardsmade base;
Well could he hit a fallow-deer When women sin, then springs to light a mixed
Fire hundred feet or more. unhallowed race.
The jungle bowmen attempt no such flights, Then sink to hell, alike defiled, the slayers and the but shoot from behind trees, rocks, and bushes, slain,
lying in wait by narrow deer-paths, by water, and Nor longer can departed sires their blessed world
where they know the deer will pass close by-in maintain,
fact, taking pot-shots as closely as they can. Cut off from holy offerings they fall and curse They do not draw their bowstrings to the ear, their sons ;
nor hardly to the breast, nor take long aims, but Thus upward, downward, through the race the twang off the arrow with extraordinary force, toul infection runs.
holding the bow rather low. Though small and Then awful is our sin, who, drunk with blind meagre men, the force with which the arrows ambition's wine,
Strike would satisfy one of Robin Hood's men, the Can long to shed the sacred blood of our own royal shafts going almost through the bodies of the line;
animals. Deer are their principal quarry. I have Ah! better far if standing here with undefended heard of their killing tigers. I do not know of head,
their using poison, Unshielded breast, unstorded hand, some foe “The smaller arrow-heads exhibited are princishould strike one dead.
pally ancient forms, not now in use, but employed C. TAWNEY. formerly in war. Those grooved along the sides,
or roughened under the point, were charged with INDIAN ARROW-HEADS.
a viscous poison. There are many varieties of the Mr. WALHOUSE has exhibited before the Anthropo
form with open centres, which are said to have logical Institute a collection of iron arrow-heads
been peculiarly dangerous, the flesh closing into from Southern India, on which he made the fol
the head as badly as round a barb. The crescent lowing remarks :
shape is common both to India and Africa, and "A diagram of forms of arrow-heads used in
we hear of it in Roman times; the blunt, pointless Africa, exhibited by Lieut. Cameron at bis lecture
heads are said to have been used for killing birds on African Ethnology, delivered before the Insti
vered before the Insti- i without drawing blood or injuring the plumage. tute at the School of Mines, induced me to bring
In the days of the Rajas, when bows and arrows forward the selection of Indian arrow-heads now
were in common use, the Hindus gave full play to on the table for the purpose of comparison. Most
their fancy in devising endless shapes of arrowof the larger and broader arrow-heads are used
heads, some very elegant, and some fantastic, to-day by jangle tribes in the wilder forest tracts
probably more formidable in appearance than under the principal mountain ranges of Southern
execution." India, the Nilagiri and Palani Hills, and the Western Ghats. Four or five of the shapes closely INSCRIPTION OF THE VIJAYANAGARA resemble those used in Africa. The larger and
DYNASTY AT HARIHAR. heavier leaf-shaped heads, whether broad or nar- The accompanying plate gives a facsimile, row, are mostly used by the Indian jungle-hunters from Major Dixon's photograph, of No. VII. for killing deer. These men shoot very dexter- of Mr. Fleet's series of Sanskrit and Old Caously and with great force, but do not attempt
narese Inscriptions. A transcription of it, with long shots, for which, indeed, their large and
translation and remarks, is given at p. 330 of heavy arrows are unsuited. Their arrows are formed from strong reeds, generally over a cloth
the Ind. Ant., vol. IV. The language is Sansyard long, and to us would seem very top-heavy,
krit. The characters are those of the Canarese from the size and weight of the head. Perhaps to alphabet, in its last stage before the full dc. remedy this the two feathers are large and clum- velopment of the modern forms.
From the Calcutta Review.

Page #427

Indian Antiquary,
STONE INSCRIPTION OF THE VIJAYANAGARA DYNASTY AT HARIHAR.
ا
ا ا ا ا
ا
ا ا ا
ا
. . .
. همگان را به م
ن از امام و یا تم
جی
پی
او
مهمان اما
باز هم
د
ر ۱۴
و یا ... في و اقيع
3
م م
م ي
و م م
ه ا م
ا
د
بوده
اند، این ساز و
3
ا
ه
کردم که در دهان و دندان و بدم مودار او و او
( امی از بیمارستان ه ناتم ام مداربسته سالاری ایرانیان
را ترور
و
W. Griggs photo-lith

Page #428


Page #429

INDEX.
168
ana
Iruna
...............
288
. Arani
.................
..
...... 135
...87, 332
:
****.*...
....
.........
............
:
167
Alayshah ........................... 225 Anamis .....................103-4, 338 Audichas Åbâsan ....................
351 Anandagiri ..................... 287-8 Avadhata ............ ............ 30 Abdâs ............................ 167 Ananda Tirtha ................... 288. Arani Abhayapala ................. 109 Anantânandagiri ............... 287-8 Avantivarman..................... 30 Abhimanyu ...................... 242-3 Andhra ............
.... 176 Avinita ........................... 133-6 Abhinavagupta ................... 30 Andomatis .................
Ayodhyapura ..................... 17 Abhishekapuje ...
Anga.............
............ 75
Ayyavole .............................. 344 Abissareans ...................87, 333 Ankole ............................. 7-9, 14 Acharya .............................345ff. Ankotta ........................... 145 Bâbhra inscription ................ 257 Achideva ........................... 174 anomaly .............................
Bådåmi ....................... 19, 37, 67-8 Achugideva ........................ 174-5 Antakarana ..........................
Bådåvi ........................... 19, 20 Achyutaraya ...............19, 20, 33 Anteros...............................
Badis.................................. 338 Adal Shah ......................... 34 Antisthenes.........................
Pados .............................. 102 Adamarazu ....................... 359 antyeshţi
Bagia ............................. 101, 337 Adiśvara 38 Anubhava.
Bagisara ........................99, 336 Advaita .......... 125 Anuradhapura .................. 190-1
Bagoas ............... ............... 95 Agô Khân................................................ 171 Aornos ............................88, 333
Bahubali ................. Agariyas ......................... Aparajita .................. 276-7, 279
Baierlein's Land of the TamrsAgås ................................. 167 Apisalt Siksha ................ 193, 199 lians..............
..62, 124 Agastya..........................23, 68 Apollonius of Tyana' by Pri. Balagâmve ......15, 33, 45, 342, 344 Agastyèsvara ..................... 35 aulx ............................. 281 Bålåditya ........................... 208 Aginis ..................... 107, 339-40 Apollophanes ..................... 98 Bali ................................. 315 Agoranis r. ..................... 87, 332 Apostana ...................... 106, 339
Balipura ........................... 18 Ah&jol .......... 351 Aqua Marina Gems ............ 237 Balôchas ....
168 Ahankdra .........
............. 126 Arabii ......................... 97-9, 335
Balomon......
100, 337 Åhavainalla ................317-20, 325 Arabis ........... ............... 97-8
Bamma ..... Åhers .............................. 168 Aranya Siksha ............... 193, 199 Bamian ............ Ahilyabal ........................... Årati
.............. 76
Banaras ............... Ahmadnagar .....................
4 Archæological Notes ... 21, 23, 36, Banaśapkar ........... Aihole .............51, 67, 175, 344
. 39, 237, 240 Banasankari............ Airavata ...........................
Archias ......................... 100, 104 Båndsuravadha ............. Ajánis
................ 168 Areon .............................. 106
Banavåse ............15, 18, 45, 179 Akarnania........................... 107 Arispæ .............................. 87 Banga ............................... 160 Akesines r. .........85-88, 95-6, 333 Arjuna's despondency ......... 361
Banjårås .......................... 83 Akrûreśvara...... 113 Arrian's Indica .........85ff., 329ff.
Bâphans ........................... 163 Akshatritya ..............
6 Arrowheads......
........ 362
Bappa .........53, 156, 177-80, 208-9 Alantur .................. 135, 140 Asameśvara ........................ 112 Bâra r. ............ 'Alau'd din Khilji ............... 350 Asat
Bâr&chas .............. ............ 168 **.............. 225 Ashta Mátra ...................... 12 Bårads
168 'Ali-Adal Shân..................... 34 Astakapra, Astakampron ...... 314 barao.............
13 'Ali Ben Muhammad ............ 229 Asoka........................ 265, 275-6 BapBirov .....................251, 'Ali Masa er-Riza ......... 225, 228 Asoka inscriptions ............ 257ff. Bargosa......................... 282 'Ali Naqi ........................ 225-29 Assakénoi.......................... 329 Barna...........................100, 337 'Ali Zi Qader ....................... 225 Astakeni .............................
.... 85 Basava ................................. 183 Alupa ..........
....... 320 Astrybæ ...........
87 Basava Gollavandlu ............ 359 Åmars ...... 168 Asujd........
Baspå ........................ 162, 165 Ambarnâth ... Å valaya na ...............
Bassarika of Dionysius ......... Ambivli cave ... ...... ....... 310 Atheist, Epigram on an ...... 356
Bastar Aminbhavi ..................... 67 Atits ............
Batiya Tisso........................ 191 Amoghánandini Siksha ......... 193 Atma Bódha Prakdeika ......... 125 Bauddha Jataka .................. 272 Amystis ........................87, 332 átman............
.............. 127-9 Bauddha MSS. ................
... 189 Anahillapathaka.................. 109 | Attakenoi ..................... 87,332 Bâva ........................208-9
189
262
.
329
..............
............ 129
"A
li
...........
126
282 **.......... 358
........ 168

Page #430

364
INDEX
222 239
.................
112
................ 318
169/
.......
49
***... 208
Behå-ed din Zoheir .........304, 356 Bohorås .............................. 169 Chuvâns ........................... 169 Bejavâdå ...........
80 Boudyas ........................89, 334 Cleveland, Mr. Belgola .............................. 36 Boro-Boedoer ..................... 316 coins................................... Belhe..............
............ 13
Brambanam .................. 240, 315 Corundum ......................... 239 Bendur ceremony ............... 355 Briggs, Genl. J. .................. 85
Cosmas .............******
283 Bhadrâchallam. .............301, 357 Brihaddevata ..... ............ 116 Jotton .............
94 Bhagavad Gita, c. xvi. 124, c. i. 361 Brizana........................ 106, 339 cubit ................................... 230 Bhagavên ......................... 52 Brata Jorda......................... 315 Bhairavendra.......................42, 44 Boa ................
Dåbrå ............................... 351 Bhalotas ............................ 168 Buddha... 39, 240, 257-8, 316, 334 Dadda ............................. 109-11 Bhambhiyas....................... 168 Buddhaghosha .................. 258 Dagasira ........................ 101, 337 Bhamchandra caves .............252-3 Buddhi
128 Dahala ........... Bhandaris........................... 168 Burnouf, E. .............. 258-9 Dakshinakåsi ...................... 68 Bhandup ..........................276-7 Buttås .................................
Dals ................................. 169 Bhansalis ............................ 168
Dambha ......................... 126 Bharadvajagộtra.................. 33 Caffin .............................. 226 Dantidurga .............144-5, 149 Bhdradvaja Siksha..... 195 Cambyses........................... 108 Dårlds ...........................
169 Bharata
Camel .............................. 94 Dardu .............................. 36 Bharati Tirtha.
291 Canarese language ............... 62 Darpa ............................. 126 Bhardtmanjari .................. 29 Carchemish .........255 and errata Då sa ..........
174 Bharavi ................ 68, 73 Castes...................... 167 ff., 353-4 Dasås ............
173 Bhartrihari's Vairágya Sata. Caves ............39, 77, 252, 309-10 Dasakumdracharita (Jacob's).. 328 kam... 1, 30-31, 45, 244-5, 285ff., Çefavis .............
............. 225 Dasanapura .................. 154. 156 305ff. Ceylon ............................ 189-90 Dedâs ..........
............ 169 Bharukachchha ...... 113, 115, 151 xaipei ................................ 254 Dendrobosa ..................100, 337 Bhashyapradipavivarana ...... 247 Chakradhara ...............
...... 28
Derabhata ................ Bhatarka ..................... 206, 208 Chakrakota .................. 319, 325 De Tassy's (G.) Langue et LitBhâțiâs ............................. 168 Châlukyas ...... 179, 276, 317, 324 térature, &c. ...............83, 160 Bhâts ............................. 168 Chånchwel .......................... 112 Devagiri ............................
179 Bhattarka ........................57-9 Chanda Asoka ...................
265 Devanûr ............... .......... Bhattis ........................... 169 Chandadanda .......................
72 Devesa .............................. 126 Bhava Gupta .....................58-60 Chåndklas ..................... 308 | Dhammapada .................... 189 Bhills ....
..............8, 83 Chandavarma .................. 177 Dhanapati ......................... 292 bhogibhogatapatrah............... Chånd Bibi
14 Dhangs ...................167, 169 Bhoja .................. 17, 75, 176, 318 Chandi Sewu ................. 241 Dhårå
............. 318 Bhojades .......................... 169 Chandra .................. . ....
30 Dharagena..................... 110, 206 Bhopas ............................... 172 Chandracharya............ 242-3, 345 Dhåråsińva ..................... 76-80 Bhotânå ......................... 351 Chandralekha .....................
322 Dharma-Asoka .................. 265 Bhringi ........................
Chârans ............................ 169 Dharmasthala ...................... 22 Bhuj ............
Chardyansya Siksha .........30, 194 Dhårpura ........................ 350 Bhumdås ...........................
chata ...........
............ 115 Dhauli inscr................258, 274 Bhůrudras ........................ Châtaparambal .................. 256
Dheds ..........
........... 169 Bhdshanachåryaka ............ 49 Chaudvad ........................55, 58 Dhokeśvara ..................... 11, 12 Bhatas........................ 21, 22, 25 Châvadás ..................... 169, 350 dhols .......... ............ 359 Bhuvad.............................. 169 Chåvanda ......................... 174-5 Dhruvaraja ................144, 150 Bhuvanabhyudaya ............... 29 Chêras .....................17, 133, 179 Dhruvasena ............. 204, 206, 208 Bhd Vikrama
Chhuchhiyas ...................... 169 Dhruvs .................................. 205 Bibakta......................... 97, 335 Chhugers............................ 169
Dihli pillar inscr. ...............272-4 Bijjaladeva ...................... 174-5 Childers, Prof. C. ............ 316
Dionusog .....................85, 88-90 Bijravadêva ..................... 174-5 Chincholi ..........................
Dioscorides ......................... 238 Bilhana ........................317, 324
Diridotis ...................107, 339 Chingalpat .................. Birth ceremonies ................. 358
Dirodn of Wali...................... Chinnappanayaka...............19, 20 Bissehir 165 Chitraketu .......
Dolmens ..................159, 255
................ 214 Bittiga ............
175 Chittarajadeva ............276, 280-1 Dolollu .............................. 359 Bodinaikanur ..................
22 Choaspes r. ...................329, 340 Domai ..........................97, 335 Bogra .........................
225 Obőlas..17, 49, 73, 272, 318-20, 323-5 Dorbali ............................. 42 Böhâs ............................. 169 Chorgangå
... 59 Dravidian .................... 157, 297
159
188
23
169
187
........... 136
... 14
23
***........
84

Page #431

INDEX
365
****
... 206
Garet
76 79
***......
301 88
152
Dudda .........
Gargâchârya ...................... 196 Hasan-al-'Askari ............. 225, 229 Duergar....... .............23, 24 Garhwal ........................... 161-7 Hastakavapra, Hathab ...204 314 Dummagadem ...............301, 357 Garraios r. .....................87, 329 Hatla Devi .......................... 79 Durgagann ................. 180, 182 Gaudiya Desa ............25, 160, 319 Gaudiyn Dean ............95. 160.319 Hang T
Haug, Dr. M................. 141, 143
M Durvsinita ............ 133, 136, 140
Gaula.....................*
................
**
48 Heath, Mr. ........................ 237-8 Dvarasamudra....................... 179 Gaya ............................... 200 Hemad Pant ....................... 6 Dväravati............................ 28 Gedrosians ...............99, 102, 336 Hêmakūta ........................ 75 Dya Dviveda........................ 116 Ghayuvanta ..................276, 279 Herakles .....
**.....................88-90 Ghosås .............. ................. 170 Heratemis
106 Edenad...
135 Girija ..............................213-21 Hieratis ........................ 106, 339 Editor's Notes ... 34, 36, 39, 40, 55, Girnårås ........................... 170 Himalayas ........................ 161-7
59, 60, 64, 72, 93, 123, 159, 160, Girnår inscr................257-8, 314 | Hindu Tales, by P. W. Jacob.. 328 167-73, 180, 204, 216, 233, 237, Gita Govinda, by E. Arnold ... 327 Hingani ..........
Sami ***
......... 4, 6 256, 257, 259, 266, 270, 271, Gods unknown .................. 124 Hingoras ............................. 170 275, 276, 287, 291, 294, 314,
324, 329, 342 Goggi raja ...................... 276, 279 Hiranya Kazipu ........... Ekkala ...........................46, 49 Gohels
................ 170 Hiriya-Ajgadi .............. elephant .....................93, 94, 258 | Gokarna ......................
5+ 5
Hiwen Thsang...................... Emams.........
................ 225 ! Goldschmidt, Dr. ............... 189 Hiyamala ........................... 31 Emodos m...............86, 88, 330 Goldstücker, Prof........... 245-7 Hothis ................................ 170 Epigrain on an Atheist ......... 356 Golel ...............
... 112 Hoysala .. Eraba............ ................ 46, 49 Gollas .............................. 339 Hoysala Bellala .................. 179 Erannobous r. ............ 87, 90, 331 Gomatesvara ..................... 37-8 Hubballi .......................
... 35 Erikelavandlu..................... 188 Gouvani ..................
277 Hudaspes r. .........86-7, 95-6, 332 Errenysis.........................87, 332 Gopura
Hudraotes r. ............... 86-7, 332 Erythrioan. Sea....96, 103, 105, 108 Govinda Appâyika ............. Hali
.................. 34 Etapaka ............ ................ Govindaraja 109, 113, 144-5, 148.50, Huphasis ......................86-8, 332 Etesian wind ....................
Husain...............................225-6 Euagoras ..............
Granis ........
106 Hyrania ........................... 235 Eulaius r. ............ 340 Gravakshas m................
330 Euphrates r. .......... 107 Guhasena .............
206 Ibhanim Adal Sah .............. 34 Euripides .............. 154
Ichthyophagi ............99-102, 337 Euxine Sea ............ ......... Gundi Koliak ...................... 314 Idanthyrsos..................... 88, 333 Guptas ........................55, 57, 59 Ila.
................ 105 Fairy ............................ 23-4 Garjaras ......................72, 109-10 Ilvala ............................. 68
225 Gutta Kois ......................... 357 Imaus m. ........................... 330 Funeral ceremonies ......... 26, 357
India ................................. 26 Hadina .......................... 135 India of Arrian ..........85ff., 329 ff.
Hålås............... Gagadas .....................
170 Indian tribes..................... 89, 91 Gâhâs
Halékotê
178 Indra ..................... 144-5, 149-50 Gajans .........
. Hâlepotrås .....................
Indns ..........
...... 67, 95-6 Gajabahu .............................
Hállás
167 Inscriptions 15, 39, 45, 55, 67, 109, Gajapati ............................ 75 Hal-Khurd caves ............
133, 144, 150, 154, 174, 180. Galaga:âth ........................ Hampi ............... ..
190, 204, 276, 310, 342, 356, 362 Gambirnâth cave ................ Haryamana ...............
Ioba es... Gandaki r. ........................331-2 Hânagal ............
Iros .....
97 Gandavadha....................... 29 Hanmant Nayak ..........
Irsá ....
..... 126 Gandhar ............. ................ 112 Hanno Gândhara ....................... 258, 275 Hanuman ........................... JacAs............ ................ 170 Gândiva ............................. 361 Haravijaya ......................... 29 Jadejas ................... 167, 170.350 Gangavathsas................59, 135 Harichandragadh.............. 7, 10 Ja'fer-es-Sâdeq ...................225.7 Gangâkunda ............ 319-20, 325 Harihara ........................33, 75 Jagdalpur......................... 357 Gangåsigara .....................
109 Hari Varmmå .................. 136-9 Jaina caves ........................ 77 Gañgathari ..............
Homozin ..................... 103, 338 - status and pillar .........37, 39 Ganges.............. 87 Harsha ..........
Jakhs
173 Garapuri ...........
277 Harshacharita. ..................... 29 Jakkanacharya .................. 38 garbha
295 Hasan
.................225.6 Jålrâpâthan inger. ............. 180
Gana......
........ 1:30
107
Fatemah
..
..................
..
Gatas
.........
170
51
310
.......
89
..............
72
...
AKOB

Page #432

366
INDEX.
.
........
310
171
............
171
24
Jambrug ...........
310 Jambuvåvika ..................... 145 Jamuna r. ........................ 331 Janamejaya .....................
.. 58 JÄthi ............... Jats .....
170 Java, Literary work in ......... 314 Jayabhata ......................... 109-15 Jayadeva ........................... 327 Jayaditya............................. 151 Jayakési ......................... 175, 320 Jay&pidla .......................30, 242-3 Jayasekhara .........................33-4 Jayasimha .........320-21, 323, 325 Jayasimharallabha ............... 71 Jayasimhadeva ..................15, 17 Jayavana ........................... 28 Jesalmir ........................... 82 Jesars .............................. 171 Jetayu .................. Jhårejås (see Jådejâs) ......... 350 Jhalas Jhanjharaja ...................276, 279 Jihvandliya ................. 68 Jimatavahana ............276, 279-80 Jinendrabuddhi ...............30, 245 Jiva ...................... 125, 129, 131 Jnana-vapi .......................... 81 Jodhpur ............................ 82 Jogis ........................... 240 Jonaraja ........................... 29 Julia Titi ........................... 238
**.......... 302
.............
171
Kåmadeva ....................... 216 Keralas.. Kimaropa ......................... 319 Kerbella
226 Kambistholi ..................87, 332 Kers .......................... Kanades ........................... 171 Kebava ...............
361 Kanakalurudige ................... 33 Kebava Sikshd.............. 193 Kanasis ........................101, 337 Kesideva ...........
276 Kanate
........................ 101, 337 Khandachåras ............. Kanauj ............. ................. 171 Khåravas .... Kanchipur or Kanchivaram, 50-1, Khodas ............................. 171
73, 75, 318-19, 354 Khojas ............................. 171 Kåndagaras ......................... 171 Kindra .............................. Kanddragana ..................... 42 Kirttivarma..................... 67, 71 Kånhur .......................... 12 Kissa............................ 100, 337 kannimar .......................
Kleisobora ............................ 89 Kapaleśvara .....................55, 59 Kois.. .................. 301, 303, 357-9 Kåpik& ........................145, 151
Kokala .....
............98, 336 Kapila Brahmans ................. 109 Kokamthân......................... 5, 6 Kapardi Raja ................276, 279 Kolar................................. 135 Kapurdigiri ...................... 260ff. Kolis ..........................8, 171, 350 Karahata............................321-2 Kolta................................99, 336 Kåråshtra............................. 25 Kommalamma.................... 359 Karbis
Kommenases r. ................87, 332 Karhåda Bråhmans ............ 25 Kondanê caves .................. 39 Karka..................... 144-5, 145-51 Kondâpilli .....
........... 81 Kari ................................. 355 Kondochatos r. ............... 87, 332 Karjat caves ..................... 309 | Kongani Varmm ............ 135-7 Karkala ............................ 36, 39 - -Vriddha ............ 133-40 Karkataka ......................... 109 Kóngu grants ..................... 133 Karman ......
......... 125 Kopargårv ....................... Karmania ... 100, 102, 105, 108, 338 Kophas........
100 Karmanasa
332 Kophen r. ..................85, 87, 329 Karnine ........................99, 386 Koravärs ............................ 295 Karar .............................. 239 Koreëstis ..........................97, 334 Kasmirian era..................... 28 Korrazulu............................ 359 Kåsyapa ........................... 313 Korur ............................... 112 Katachchuris ..................68, 71 Kośas ....................... 128 Katakadagova .................. 18 Kosala .......................57, 59, 72 Kataderbis ................... 107, 339
Kosoanos r. ........................87, 331 Katadupa........................87, 332 Kossæans.............................. 107 Kataia .............................. 105 Kothalgadh cave.................. 310 Kataka ................... 57, 60, 338 Kradeuas ............................. Kithaka ........................... 30 Terida ................ .................. 322 Kathdsaritságara ...............29, 30
Křishna
........................311, 328 Kåtbis
.............. 171 Krishna district legends ...... 187 Kåtúradu
359 Kộishnaraja ......33, 145, 149, 151 Kâtyâyana ............246-50, 345 ff. Kpishnaraya ..................73, 75-6 Kátydyana Siksha ............... 196
Kộishna Varmmá ............... 140 Kaupara .........................97, 334 Krokala ........................97, 335 Kavalkars............................ 60 kerocha ............ ............ 126 Kari .................. 109, 113, 144-5
Kshatris ......... Kayasths ........................... 171 Kshemaraja ......................... Kedara
49 Kshemendra ..................... Kedarasakti........................ 344 Kubhå r. ........................... 329 Kekians .......................... 87 kudumi .........................241, 294 Kelale ............................... 133 Kudire Mókh ...................... Kemaj or Kimoj ............112, 115 Kuiza or Kyiza ......... 100-1, 337 Keralaputra........................ 272 Kakad ........... ............. 204
.......
Ka-theory .......................... 119 Kabana...........................98, 336 Kabir Pant ..........................
7 Kabura.........
................
329 Kacheri-kol ........................ 159 - Kacheśvara ...............
4 Kach
.............. 4,5 Kachh........................... 167, 350 Kadamba inscriptions ...... 15, 356 Kadambas ...... 50, 68-71, 140, 320 Kahaon........... ............. 39 Kaikander r. ..................105, 338 Kainas r. ........................ .87, 331 Kakouthis r. ................. .87, 332 Kalachuri........................45, 251 Kalanjarapura..................... 48 Kalhana ........................... 28 KAlidása............................ 69, 73 Kalingas ...............55, 59, 72, 75 Kaliyuga ........................68, 152 Kalkatti .......... ............. 38 Kallata .............................. 30 Kalyana ..................276, 318, 322 Kalybi ............................99, 336
37

Page #433

Kukkakâkâni Kukkata...... Kulikan
187 .204, 314 234
Kulottunga Chola ............... 321
Kumaon
161-7 6
Kumbhari
kumuda.....
307
171 .15, 18 14
Kunbis
Kundama
*****************
Kund Mâwali
Kural
Kürgi
....................................********
*********
Ladakhis
Lakná
******************
Lakhagadh
Lakmičeva
Lakshmi
Lâla Lalitâditya.... Lalitakirti
Lalla
Lama custom .... Lambâlis
Land of the Tamulians
Larike
Lassen
****************
.............................................*******
***************
**************
..............................
***************
300
170
352
45
43
49
31, 111
43
31
192
295
62
145
233
**********
********************
Liйgây ta legend..
Lobha
Lohârâs
Lokapalas........ Lokaprakasa Lomast sikshá
*************
Lâṭas
Lâtes varamandala, Laṭadeśa145,150 Latikė
145
Legends................ 183, 187
**************
Leonnatus .95, 98 Leukadia ................ 107
183-7
126
171
...................................
*************.......
**************
52 207 .196, 199
Mæcenas
Magadha
Magadhi
Magha
Magon r... Mahabharatâ
Mahabharata Maxims
i. 3079
i. 3176 i. 5553
62
157
Madhava ....... Madhavâchârya Mâdigas
303 Madogatta gotra............... 359 Mâdyandini Madhyandini Sikshá
...........
.134, 136-40 ...........287-91
72
*********
***************
..87, 332 196
2
49, 334
.258ff.
49 ..87, 332 ..68, 152
.............................................................
341 311
342
i. 5563 *********....................... 152-3
*******************
INDEX.
Mahábhárata Maxims
i. 5613 ............................................ 341 i. 6254 .................... 313 ii. 2439 313 340 313
iii. 84
iii. 13252.
iii. 13448................ 312 340
.....................
iii. 13745.. iii. 14075. .................... 312 313
341
************
V. 1318 v. 1348f. v. 1382 *******....................
V. 1430
iii. 14079...
iii. 15393.
iii. 17392.
311
v. 863..
152
v. 916, 993
153
v. 1010-11, 1080
340
v. 1112, 1125, 1144 153 ............... 341
v. 1155
Mançûr
v. 1164, 1170, 1251f. 153 v. 1252 Mandhâta 154, 341 v. 1289*************** 153
***************
*********
Mahámátá
Mahâpadma... Mahdsabdas... Mahegam Maheśvara
Mailapur Maina
***********
313 153 154, 341
313
*******...
************
V. 1492
v. 3290
viii. 1817, 2116......
341
x. 115, 234, xi. 36......... 341 xi. 48
340 xi. 67, 184, xii. 831 153 xii. 4148f. ............................................. 154 313 152-3 341 154
xii. 4493
xii. 5264.
xii. 6712
xii. 6713
xii. 6736ff. .................. 313 xii. 7058
xii. 7063
340 341 342
154 312 ................ 312 315 ...30, 241 57-8
345
171
11
68
xii. 7064, 8752, 8959 xii. 9667
**********....................
xii. 12126 xiv. 392 Mahábhárata Mahabhashya Mahâbhava Gupta Deva Mahaghôra
Mahajans
Mahakali m. Mahakata....
......
.........................................
******
************
******...
312
341
************
mahamandaleśvara...... 251
Maitreya Maketa Makvânâs
...............................................
malavidhura................
Malaka Naga Malana
Malantos r.................................... Malava ........................................
Malaya. Malayadeśa Malayala
***********
Male and female trees Malegâm
Malharrão Holkar Malli
320
22 233 6 ............... 189
****************
..87, 96, 333 81 7 227 ..53, 55 Mandhrâs................................................................. 171
***************** 316
.................. 196 ................................... ..67, 71-2
37 171 26 81-2 26 *********......................... Manikpur ................. 351 Mankha.......
Manohargir Gosâvi.... Mânså
29 5 352 145
235
Mara.....................
264
Mardians ................ 107 Margarita 334 Margastana 107 Maridimahalakshmi ....... 359 Marriage customs......... 357 Massaka ************** ..85, 330 Mata ....................................********** 126 Matamuppayo gotra ... 359 Mâtangas 71 .87, 332 ..36, 334 126
Mathai
Mathura
Matsara
179
61 .........68, 71-2 ..127-8. 171 105
measures.. 230
107 .86, 333 ........... 191
***************
Mamallaipur Mâmlatdâr
Matsya Maulavi Rumi.... Mauryas. 268, 270 | Mây 28 Mâyadas ..18, 111 Mazenes 6 188 64 218-19
Mandoet Mándúkt sikshá Mangalisa Mângalur... Mangairâs Mânigrâmam
Mani-karnika kunda Mănikkiramam
Mânyakheta...
Mapelasakkiravarthi
367
224
.102, 338 .....170-1
Medes ************ Megasthenes Meghavarna Abhaya
190
.99, 336 ..87, 329
17
*********
*******.....
**********..
****************...*.
************
44
49
************

Page #434

368
INDEX
33
85
.................
29
30
******.......
33
Meguti inscr. ..................... 67 Nandvånås ........................ 172 Melůr ...........................133, 137 Nanoli caves .....................
252 w a s ................
Narada...........................54, 214
171 Merkara plates ................... 134 Naradt Siksha................. 195
Narangpotris ........
170 Meros........................ 85, 88, 333 Narasa ..........
75 Mesambria .................... 106, 339 Narasinga ...................... Mesåna ............................... 351 Narasingrao...........................
19 Mesopotamia ..................... 107 Nayakaratnam...................... 176 Methora ........................... 89 Nearchus ................... 95, 96, 104 Mihintale...........................190-1 Neoptana ..................... 103, 338 Mimma ..............
............. 206 Ners ................ ................ 172 Mir Babar-i-Ali Anis ............ Neudros ........................87, 332 Miyårås ........
172 Nighoj
***.............. 13, 14 Moa'viah...........................225-6 Nilamatapurdna ................... Mods ......................... 169-70, 172 Nirvana .............................. 224 Modh Brahmans .................. 172 Nishadha ........................... 330 Modhs .............................. 174 Nissanka Malla ..............
191 Moha.............. 126 Nilimanjari .........
116 Mohdi.......................... 225, 229 Nodes .......................
172 Mokas ......... 172 Nosala
102 mokaha ............... .......... 2 Notiyårs ...........
172 Momnis .......................... 171 Noubat
251 Morang ...........................162-3 Noura
Noura ...........
.............................. 277 Morontobari ..................97, 335 Narmaditaila ................... 17, 174 Mosarna ........................100, 337 Nydsa .............................. Mrigesa ............................. 50 Nysa .........................88, 330 Mudgala ........... Madubidri
Oärakta ......................... 105 Muhammad Baqor ............225-6 Ochus ........................ 106 Muhamad Sah..................... 34 Omalis r. .....................87, 332 Muhammad Taqi ............225, 228 Omens ............
... 21 Mukti-kshetra ....................
Omkära Måndhâtâ............... 53 Mukula ...........
30 Onesikritos ...................... 89, 95 mükúrthan
Otars...
.... 172 Maliga.Sivasaktipanditadêvà . 19 Orguna ........ ................ 105 Mulraja Solanki .................. 350 Oritai ............97-9, 102, 108, 335 Muni................................. 131 Ormus .............................. 338 Munja or Manj.............. 109, 112 Orüotis ................... 106-7, 339 Munóli ............................... 51 O'thmån ........................... 225 Maruriyas ......................... 75 | Oxudrakai ......................... 332 Mosa el-Kâzem ............225, 227-8 Oxumagis .....................87, 332 Mushkara............................ 136 Muttelamma ..................... 359 Padagron ........................... 106 Myen ..................... 230, 234, 295 Padiar ...............
237
Padmavati Någa ...................... 14, 22, 56 Pacyêrs ................ Någa sacrifice ................ 59 P&ërs..... Nagaraja .........
34 Pagali .......................98
31 Pahari songs ................ Någars ............................... 172 Pahlavi...................... Någesa ......
248 Paippalddaédkha................ Någojibhatta... ..............248, 345 Palo Naka.............. ................
174 Palachi ........................... Nákulisvara.........................
49 Palakkada .................... Nalas ..........
71 Palanei Hills ............. Nânđ Ghất... .................. 11 Palghat.
***..
38
Palimbothra ..................... 86, 90 Pallavas ............50-2, 73, 135, 154 Palshi.............................. 13, 14 Panchalar...........
........... 353 Pancha Mahdlabda ......... 251, 354 Panch&sar ........................ 169 Panchasiká ........................ 29 Panchkarana .................. 126-7 Pandaia ........................89, 334 Pândavas ......... 179, 250, 334, 359 Pândayar... Pandharpur ................... Påndônagara ................. Pându Kulis Panduväram dêval ............... 256 Påndyas ......................... 73, 272 Pånini ............... 49, 245ff. 345 ff. Paniniya Siksha .................. 195 Pannad ........................ 135, 140 Parapamisos...............86, 88, 330 Paraporal ........................... 63 Påråśaraparvata............. .... 35 Parenos ....................87, 333 Paribhashas........................ 30 Parikshit ............................. 23 Parimalan ......................... 353-4 Parnasala ..........................301-2 Pärner...........................7, 12-14 Parvata.............................. 244 Pasadyas Pasira Pasitigris r. ................... 107, 339 Pậtaliputra ..................331, 334 Patanjali ...................224.ff. 345ff. Påtgadh ............................ 169 Pattadkal inscr. ................. 174 Pattala
.............. 86, 330 Pattiali ......... ................237-9
Poundways' or 'Pandveh'... 160 Pazalæ .............................. 87 Pe ............. Pebås ................................ 172 Pennar Peregatta gotra ............... 359 Pêrmadideva
174 Persian Gulf .................. 96, 100 Persis ......................... 105-6, 339 Perumal ........................... 64 Perumböyudu ..................... 359 Perur......
........... 39 Petlarpålam................ Peukelaïtis ..................
86-7 Phalandi ........................... Philostratus........................ 281 Phuls................................. 172 pindas........................27, 82, 200 Pisacha ...................... 201, 358
172
99
...........
295
135
...........
Nagarjuna ...
221
304
... 355
89
**......

Page #435

275 Pishtapura................... 73 Piti...................... 334-5
Petenikanam
*********************
Pliny.. Poârs
Pokhran
Polyandry
Porus Poturazu Prabhudadeva
**************
238 172
83
164 87,282
359
Ravivarmâ
Râyamas
Prabhuta varsha Pradipa
33 151 Razu. ...................... 30 Rebaris........... 28
Pradyumnapiṭha..
Prasiaka
331
Prasii 90, 334 Prátisakhyas... 142, 197, 200 Pravara r...................... 7,8 Prithviraja Prithvivallabha Ptolemy Prometheus..
29 150
*********
***************
*****************
******************
*******************
*********.................................................
***********************
179
88
Pulikêsi...51, 67-8, 71-2, 152
******************
Punjaji Châvadu ..350-1 Punnâḍ Raja.................. 135, 140 Punyarja
244 Purâli r. ................ 336 Purt ..277, 280 289
Pârvapakshi Pushkalavati..... ......................330 Pushkarnas. Půvalli
Qorân queries. Quli Qutb Shâh
172 35
Pylora.............. 105, 338
........................
****************
************
************
Rachias......... Râdhâ Raghunath Bhao Bhât Rahan ......................
Rája
Rajada
.....................................................
Rajamandri
Rajapur
Rájávali
Rajiga Rajmachi
Rajgars..................... 172 ....................... 320 ............ 309
Rajmahal songs .................... 221
33 36
Ramadeva Ramadurga. Ramayana of Tulsi Dâs......... 213 Rambarage .......................... 175 Râmdepotrâs. ..................... 172 Ramaraja
*************** 34 ...67, 71
Ranaråga
*******
25
Rájatarangini..27-9, 242
29
*****************
282 328
4
240 126
172
176
******************
6
Ranjangâm Rashtrakutas, 68, 109, 144-5, 150 217 30 43
17
302
Rati
INDEX.
Ratnakara.......... ratnatraya
Raṭṭas
Râvana.
Ravikirtti..................
**************
***********...
Rogonis..... Rudrața
**********.....................................
Sachchhidátman Sadasiva
Sâchorâs
Regnaud's Stances de Bhartri
hari ....
********.................
Rêkapalli Taluka... Relaḍiyas 173 *************** Revatidvipa. Rhapua........ Rock Excavations...... Roger (Abraham)
***** 126 198 ................................... 128 156 353
162
.301-2
Sattiganachaṭṭa ........................................ 18 Satyaputra ........................ 272 31 Satyaáraya 17, 67, 71, 73, 317, 343 Saundatti...... .............................. 35 Saunia ************** 72 | Sâyan&chârya.
94 116 173
*****************
Śâlankayanas &álunkha
sallium
...................................
336 .76, 80 32 .106, 339 29
************
St. Thomas.
Sajodra.......... Sakali
Sakra Śâktas sakuna
293
*************
21 Sakuntald in Hindi, by F. Pin
123
cott
*************
327 251 Skya...257-8, 262 .175-7
****************
**********.......................................
**********************
..........................................
*****************
.......................................222-4
*********
*****************
73 50 172
**********...........................*******
188
172
******....................................................
****************
**************
**********..
126
33
173
26 112
97
**********
Saparnos................. .87, 333 Sarada character Saranga Saranges, r..... Sârasvatas Sariras
28 97 ..87, 332 ************** 173
.................................*******
Sâmangadh plate 112, 144-6, 148-9. S&mantsingh Châvada 350 Sambhu Siksha 199 .87, 332
Sambos, r...
Samejâs
173
Samketa Samvatsar Sammas.
29 6 167, 173 .....87, 90 97, 335 .6-8
173
Sirachas
Sandrokottos Sangada...... Sangamner. Sânghârs. ...................... Sanglú or Sanga... 162 Sisidone..... Sankamadeva Sit& ..45, 48 Sankara Acharya............125, 287 Sankaravijaya.................... 287ff. Sanskrit MSS. ....27, 123 Sântisvara Santo Madhub
*********
38 36
Sed&ts Sédillot, A.. Semiramis
********************* 85 *********************** 88 Sesostris ................... .88, 333 Setu........................... 292-3 28 277, 281 252 *************** 268 14
............. 256 **********...................... 192
.88, 333 .198-9 112 34
| Sigâm
********....
Sikhêndra Śâh Sikshds 141-4, 193, 253-4 Siksha-Samuchchaya 198 Silâditya 207 253 Silâhâra............ ..276, 321-2 Silar......................................... 234 276 Bilas ................................. 183 Silas, r. ....................88, 333 Silpan 236 Silpa Sdstra .230ff. 293ff. 49 191-2 ...53, 154, 156
Sinhala...
Simhalese Simhavarma
Sinarus...................... 87 Sindhals ........................... 173 Sindhavam sa ............................................ 174 Singhanadêva..
Sarvasammata Sikahd Sat........... Satakratu......... Sathur Periil Satlaj, r.....
Shadarhadvana Shatshashthi Shelârwâḍi Caves
sheriffs
Shirapur shivara
sholanárshan Siba... Siddhanta Siksha
***************
369
**************
************
*********
**********
***********
****************
***********
***************
51 173 .105, 338 302
331
Sitakos............................................... ..106, 339 Sittokatis, r. Siva Gupta Deva ....... ....57-60 Skandavarma 50, 52, 135, 140, 154,
156
*************
.............................................................

Page #436

370
192 94 188
Soanos......... 87 Soastos, r. 87, 329 Soḍbas Solankis Solamatis, r. ................. ....87, 331 Somadeva.... ..45, 321 187
Somakaladhara
snakes
snake-bite
Snake-worship
*****************
********************
...............................
........................................
Somêsvara......317-8, 320, 324
Sôn, r..............
...........87, 331
Sorcerer
355
**********.....................................
Souraseni...89, 334 ...........45, 48 30
Sôvidêva......
Spandasútras Spatembas
89
Śrâddha ceremonies......27, 81, 200
Śrâvakas Sri....... Śri Harsha Śrimâlis
173 43 324 173
Sringeri
291
198
Srinivasa Dikshita. Srirangapatam Śrivara
354
29
39
150
125 97 288 61 ....4, 5 173 101-2
92 288 ..................................... .105, 107-8 ...........................................................106-7
..............................................
******************
.................................................
173
Vanganagara .173, 175
Vanivåsi Vâniyâs Vanraja Châvaḍa Vappuvanna......
.................................
Srivatsa...........................
Stambhu
Strychnos Potatorum
Stura Suddhananda Sufis
Sukra Acharya Sumarâs
Sun....
**********
Superintendents
Sureśvarâchârya. Susa.......... Susians
Suvad, r......
Svami Nârâyan Swayamvara Syene
*********************
***************
Tamil.. Tamil hymn Tâmraparni
Tâmrarajya Taöke..........
tapás
************
........
*************
*********..............................
************
************
******************
329 7 95 99
105
Vallabha
..............................**********
Tarsia Tassy (M. Garcin de), Allégories, &c. 327 Vanapura. Vanavasa 333 299 Van Dindori inscr. 25 Vanga
Taurunum
Teapot (Tibetan) Thakur. Thomas Christians. 64 Tibetan festival 83 Tibet teapot.......... 299 tigers 93 107
Tigris Tippûr
135
159, 256 62 105
Tomeros................... ..98, 336
256 .33-5
Vasadbhogamaryadayd Vasishtha-Siksha...... Vasthupurusha Vasudeva. Vasagupta Vaṭapadraka 173 Vâtâpipuri...... trees******* 293 Váyu Purána, viii. 190 Tribhuvanamalla-Bijjanadeva 45,48 ..57-9
274 Toutapos...87, 333
**********..........................................................
Tiruvalluvar
Tlepolemos
Topêkals
Toragal Tosali
Trây&s
INDEX.
Tirukovilûr...................
...
Tabari....................... 192
Tagara
280 Tailapadeva 17, 46, 49, 174, 317 Takli................................. 11 Tala palm. 334 Talmena.....101, 337
157 63 272 34 ..106, 339 240
**......................
************* ************..
***************..............
Trikalinga....... Triptolemus
Tûmbels
Turukas Turushka.
*********.................
*******......
***************
*********................................................
Troi Tuda... Tulsi Dâs's Ramayana Tungabhadra
Valabhi Valavâdâ Tarakesvara................ 180 Välikhilya
Umetâ Śâsanam Unad...
Undapalli. Upadhis Upadhmânîya Ustiyâs Uxians
********************
......................................
..................................
.110-11 170 80 ************ .126-7, 129, 131-2 68 .................................................. 173
..107, 339.
........................................
Troës................................. 101
337
.157-8 213 Verårs 319-20 ............... 169 Vetálpanchavinéati 34 Vidogatta gotra 48 Vidyadharas Vidyanagar Vijapura
***********************
.........
********************
*****************
...........................................
************
149
Valmiki...........................*** 135, 140
20 ............. 321
145
..........................................
............................................
****......................................................
..................................
**********
Varada
Varamsis
Vârânasi
*******************
*************
75
43
68, 72, 321 173 .............. 352
276
*********..................................
...................................................
***************
***************
Viksepa Viliyans Vindhya vinoda Viraballâla Virabukka
Vedavati, r.................. Vegus
*************
89 Vellalûr... ***************** Vely Vens
Bühler, 317, 324 .............................. 130
Vâchaspati Misra Vaddevandlu Vaghelas
291 188 .....170, 173 Våghers 173 Vaipulya Sutras............ 222 Vairágya Satakam 1, 65, 244, 285,
160 54 322 175 33 33 183-6 183-7 179 .50, 52, 154, 156 12 186
305 Vajjadadeva.............276-7, 279-81 Vakpati....... 276 Vakyapadiya 30, 242, 244 Valabhacharyas 168 115, 204 175 Vishnu Gopa ............. 134, 136-40 159 Vishnugopavarmâ. 50, 52, 154, 156
Viratnagara........... Viravarma.... Virole Virupaksha Visas
173
332
157 196 .230-1 29 30 145, 151 ...... 68, 71, 73
........ 312
25 168
239
*******...
.........
225
174
Vengi. 176-7, 321 Vengörashtra.154, 156
174 1 359 .276, 280 .81 34
Vijayanagara...19, 73, 75, 362 Vijayanandivarma...175, 177, 209 Vijayatungavarma..... .......... 175 Vikramaditya ......175, 319, 342-4 Vikramánkadeva Charita by Dr.
Viranarasinga. Virasaivas....
Virasena
..............................******
********.................
*****************
72
174
**********.
......................................................................
**********..........................
**********

Page #437

ERRATA.
371
.....
59
37
Vritti-judna......*********
Vishnuvarma ...................... 50 Warangal......................... 81 Visva Brahmans...................
353 Warren Hastings, poem by ... 303 Vibvesvarnath...
81-2 Warsoda ........................ 351-3
125 Washerman Virasena......... 183-7 Vundapaļle ...........................
80 WhalliAru......................... 354. Vyfdi ................................. 30 wigs ................................... 240 Vyasa ................................ Wild folk ................... Vyása-Siksha ...............196, wine .................****** * Vyasan ......... ............353 Wizards .............
303
Women (Indian) ............. 94 Wadgåradary....... Wagam Chavada
170 Yadavas ...................... 169, 179 Wak Wak............
356 Ydjnavalkya-Siksha ............. 196 Wali's Diwan ................. 84 Yakshas
........ 173
Yayati ........................ Yazdejerd....................
226 Yênur Yodha..............................55, 57 Yonis ...............
............... 296 Yudhishthiravijaya ............ 29 Yukti...
............ 128 Yuvarája ..................... 134, 156 Yuvamdharŝja ................ 52, 175
60
61
Zainu'l-a'Abidin ............31, 225-6 Zarmanochegas ................... 282 Zeid bin Thâbêt .................. 123
ERRATA IN VOL. V.
p. 15, Transcription, 1. 14; for me,
F ood p. 70, Transcription, 11.10-11; for 144 [11]. read z9F ROOD
#read - [11]41. p. 16, Transcription, l. 25; for 3050 330 read
p. 79 dele note 8.
On plate facing p. 80 for Undille read Undâpalli. 325 og
→ 81 , Undavalle, Undâpalli. p. 16, Transcription, l. 37; for Sobo read p. 156, Transcription, 1. 26; for TTT read 27 ಪಡುವಲುಂ.
ITT p. 17a, 1. 40; for The kings of the Châļukya p. 1756, 11. 9-10; for trimachchalukya- read family governed the earth, which consisted of fifty | Srimachohdlukya.. nine thrones, with gc., read The kings of the Cha
p. 176a, note ll; for nga' readinga.' lukya family, (numbering) fifty-nine thrones", go
p. 177, Transcription, ll. 10-11; for : verned the earth with &c. And as the corresponding
[11]4 ( ritra (1) read [11]X footnote in col. 6, substitute
(!) : • i.e. 'fifty-nine kings in succession in ancient days.'
p. 1776, Translation, 11. 9-10; for The comConf. the same statement in Sir W. Elliot's translation of the Year Inscription.
mand confers the enjoyment of the original royal p. 18, col. a, note ; for at page 206, read at vol. dues there, read The specification (of the prin. IV., page 206.
cipal grantee) in that matter is :-The Bhojaka p. 20, Transcription, 1. 15; for Jocurore priest Kulakura. read your one
p. 177a; cancel the footnote, I and substitute
1 The first part of the compound letter at the beginning p. 20, Translation, col. b, 1. 9; for nayaka read
of l. 11 is the Jihvmaliya, and consequently the consonant nayaka.
compounded with it must be 'k' or 'k'; the vowel below p. 236, 1. 20, for places read palaces.
the line is'. The consonant appears to be 'k', notku, 366, 1. 26, for preseut read present.
on the analogy of the form of the ' in 'krishna', 1. 10 ,, 485, Translation, 11. 32-3; for Sankammadera
of the original. A precisely similar expression to the
present one occurs in an old Kadamba copper-plate that I read Sankammadêva.
have, viz. Tatrdaptin Demikirttibhajakal Jiyanta. p. 586, 1. 40, for BABUS read BABU.
cháyuktakaḥ sarvasydmushthata iti', and explains the p. 68a, note ; after page 71 insert col. b. present passage, which is doubtful enough by itself.
p. 696, note TT; for 'ya[tah]-kanti', read p. 189a, 1. 31, for rendered read rendered. ya[fa]k-kánti.'
p. 200a, line 4 of note, for any read my.

Page #438
372 ERRATA. p. 2396, 1. 14, for lie read lies. >> 241b, footpote, 1..6, read & universal wear. ing of wigs. In. Old Egypt all classes seem &c. p. 254a, 1. 21, for 209 read 269. >> >> 1. 50 , xaipew , xalperv. ,,2556, 1. 35, for near the mouth of the Eu. phrates road at Jerablos, on the upper course of the Euphrates. p. 2596, 1. 22 for " Let us," he says, "in" &c. read "Let us in" &c. ,, 267a, 1. 41, for is mahamdtra, Sansk. mahamatra; read is mahamata, Sansk. mahamatra ; and in footnote read-dhammamahamata. p. 2726, at the top, insert No. II. reads thus:,, ,, 1. 28, after Translation add of No. II. ,, 294a, 11. 20, 21, remove these two lines and the woodcut to end of note* at the bottom. 306a, 1. 27, for cuts read eats. ,, 3076, 1. 13, for force read farce. 08a, 1. 29, for For read Few. ,, ,, 1.30, for though read through. ,, , 1.32, insert a comma after hell. 96, 1.2, read But, be the mind devout, our homes gc. ,,311a, 1. 7, for Salya read Salya. ,, ,, 1. 33, for jihmayodhi read jihmayodhi. , l. 8 from botton, for Brahma read Brahma. ,, 3116, 1. 6, for v. 4445 read v. 3445.. , , 1.29 , Dhritarashtra read Dhritarashtra. ,, 312a, 11. 3, 11, and 16, for Sudra read sadra. p. 3126, 11. 1 and 9 from bottom, for Brahma read Brahma. ,, 3126, 1. 7 from bottom, insert a comma after life. ,,, 313a, 1. 4, for Scriptures read scriptures. , 1. 9, for the period at the end of the line substitute a comma. >> >> 1. 18, for see read mark. , , 1. 4 from bottom, add a comma at the end. ,,, 3316, 1. 19, and 332a, 1. 4, for Gandaki and Gandakavati read Gandhaki and Gandhakavati. ,, ,, 1. 30, for Kaushiki read Ka usiki. , , I. 32 , Kosavaha read Koshavaha. ,, ,, 1. 39 ,, S on read Sona. ,,, 332a, 1. 20 , Karmana sa read Karma. na sa. >> ,, 1. 42 , Pankala read Panchala. ,,3326, 1. 18 ,, Kapisthola read Kapig. thala. ,, 334a, 1. 17 , Surasena read Sdrasena. , 342b, notet, for auusvara read anusvara. Heading of the plate (in Part LIX. Oct.), for Kalachuri read Western Chalukya, and for p. 46 read p. 342. p. 343a, note ||, 11. 3-4; for Nakara-tanda read Nakhara-tanda. ,, 344a ,, *, for vansodbhavarum read vam sodbhavarun. >> >> >> + for banija read banija. ,, 344b, 1. 7, for saint, read saint, ,,, 345b, note &, for Binungu read Binungu. .