Indian Antiquary Vol 31

SR No.: 032523
Original Sutra Author: N/A
Author: Richard Carnac Temple
Publisher: Swati Publications
Publication Year: 1984
Total Pages: 556
Language: English
Classification: Book_English
File Size: 19 MB

Page 79

FEBRUARY, 1902.]
and Calcutta, where, accompanied by some Sishyas or disciples, he resided, shewing hospitality to all beggars and pilgrims, by the favour of the goddess Annapurna till he departed this life.
A PANDIT'S VISIT TO GAYA, 1820.
His chief Sishya, or disciple, succeeded to the Math, and, accompanied by six or seven Bairági disciples, contued the practices of the founder. The Raja of the country hearing of their circumstances, then made à grant to the Bairágis of the ruined city of Bauddha Gays as Mokhassah or free gift. In consequence of this, a number of poor people were invited by the ascetic to Bauddha Gaya; and they cut down the woods, built houses, peopled the city, and lived in it under the authority of the 'Bairagis. The same Mahant, or superior, built another Math in the town of Bauddha Gaya, and divided his residence between the two.
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After him, the third Bairági of his order succeeded to the superiorship; and observing the charity of his predecessors, the neighbouring Zamindars granted him four villages in Jâghîr."
The Journal stops here, at the end of the third instalment, whether from the translator having given up his task, or from some other cause. Possibly the remainder, containing the return journey, was not found to be of equal interest. J. B.
Note.
From an account of a visit to Mount Parévanath, by an official, in the Quarterly Oriental Magazine, Vol. VIII., for Dec. 1872, pp. 97-132, and signed A. P.' we glean the following additionai details:
"At Palganja the devotional duties of the Jaina pilgrims who flock to this remote spot from every part of India, even from the furthest provinces of the Dakhan, commence. The Zamindar, who has dubbed himself with the title of Raja, is considered by that sect as the guardian of the holy lands, and has in his possession a small image of Parávanath, which every pilgrim pays for worshipping before he proceeds to the temples at the foot and on the summit of the mountain. The manner in which he acquired this charge was thus related to me by that person himself. Several centuries ago, an ancestor of the family, whom he called Nawadeva Singh, came from Rohilkhand to perform his devotions at Banaras. There ... he was one night visited by a god', (whose name was forgotten). . who "declared to the pilgrim that his devotions had been well received, and that if he would travel eastwards, he would be invested with the sovereignty of Mount Bikhar. Accordingly Nawadeva Singh... made himself master of the lands lying at the foot of the mountain. After a residence of some years Parávanath . . . appeared and revealed to him his satisfaction with his conduct, named a certain pool, at the bottom of which he would find an image of himself, and declared that henceforward prostration before the Raja should be a necessary prelude to a favourable reception within the sacred precincts."
The writer points out that this Zamindar belongs to the local Bhûnya tribe and had no claim to Rajput origin. The old Raj of Kharakdiha had been of Brahman caste, and the revenues were probably collected by the more influential Bhûny&s. Kamdar Khân expelled the family of Mura Narayanadeva of Kharakdihâ, and the taxes on travellers and pilgrims were collected by Bhanya Ghatwals. These, under the British settlement in 1783, procured their independence as separate proprietors under the perpetual settlement. Thus the ghatwall tax was converted into a private claim.
The Raja shows a small stone image, found in the tank: its rude appearance and small size (not being above 8 inches high) show that it was made at Palaganja,-possibly by the inventor of the story. He had two other images: one inscribed with the name of Bindraband Bå of Gwâliar by whom it was given to the Raja, and another which had recently (1824) been sent from Dehli by a Mahajan, in whose charge the old idol was broken while being carried from Pålaganja to Madhuvanam. The broken image, which is the most beautiful, measures 1 foot 8 inches high, and is cut out of a single piece of black marble, the eyelids appear closed, and it has two rows of necklaces round the neck. 12
11 Oriental Mag. Vol. I (Angust 1828) PR, 173-176..
13 Loo, cht. pp. 100-102.