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PREDECESSORS OF KHĀRAVELA
249 that the expression Kalinga-rāja-vamśānām may be better interpreted as meaning of those of the royal dynasty of Kalinga'.
Corresponding to yuga or purisa-yuga in Pali, we have the use of yuga or purisa-yuga in the Hāthigumphā inscription. And, the expression 'tatiya-yuga or tatiya. purisa-yuga' suggests the same kind of gradational enumeration as that of the four yugas or purisa-yugas in Pali. If so, there is no other alternative but to interpret the expression in the sense of the third couple of royal personages' one representing the 5th king and the other 6th king of one and the same reigning dynasty of Kalinga. “This is precisely the sense”, concludes Barua, "ought to be conveyed by the rendering 'the third generation of two kings."
Further explaining, if it implies a conjoint rule of two kings of the same royal family reigning at the same time,
1. Keeping the tradition of cosmogonio chaturyuga as a presup. position the Buddha or the Buddhist conceived four yugas (chattāri yugani) of Ariyapuggalas 'those of the Aryan lineage' (Ratana Sutta in the Sutta Nipāta and the Khuddaka Patha), which is the same as to say the Buddha or the Buddbist conceived four purisa-yugas (chattāri-purusa-yugāni) in Ariya-Vansa "the Aryan lineage." (Mahaparinibbana Suttāsta, Digba Nikāya, Vol. II), understanding the term yuga in the sense of yugga (couple) or yamaka (twin). Thus with the Buddhists the four yugas or purisa-yugas denote the four couples of Aryan porsonalities (purisa. puggalas) representing the eight notable stages in the progress of the Buddhist pilgrim towards Arahatship, which is hie final destination. A notion of sequence or succession is implied in the Buddhist enumeration of four yugas or purisa-yugas as pathama (1st), dutiya (2nd), tatiya (3rd) and chatuttha (4th). But each yuga or purisa-yuja considered by itself, eliminates altogether the notion of sequence or succession, for a yuga, to be worth the name, requires as a sine quanon the co-existence of two persons, one representing, as the Buddhists put it, the stage of inception (maggattha) and the other that of fruition (phalaţtha)." - Paramattha. Jotikā, Khuddaka Patha Commentary, Qtd. Barua, OBI, p. 236.
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