________________
MARCH, 1873.]
ASIATIC SOCIETIES.
91
circles. Mothers come here for their purification on the sixth day after child-birth-chhathi-puja-and it is visited by enormous crowds of people for several days about the anniversary of Krishna's birth in the month of Bhadon. A representation of the infant god's cradle is displayed to view, with his fostermother's churn and other domestic articles. The place being regarded not exactly as a temple, but as Nanda and Jasoda's actual dwelling-house, Europeans are allowed to walk about in it with perfect freedom. Considering the size, the antiquity, the artistic excellence, the exceptional archæological interest, the celebrity amongst natives, and the close proximity to Mathurá of this building, it is perfectly marvellous that it found no mention whatever in the archæological abstract prepared in every district by orders of Government a few years ago, nor even in the costly work compiled by Lieutenant Cole, the Superintendent of the Archæological Survey, which professes to illustrate the architectural antiquities of Mathura and its neighbourhood.
"Let into the outer wall of the Nand Bhavan is a small figure of Buddha, and it is said that whenever foundations are sunk within the precincts of the fort, many fragments of sculpture-of Buddhist character, it may be presumed-have been brought to light: but hitherto they have always been buried again, or broken up as building materials. Doubtless, Mahâban was the site of some of those Buddhist monasteries which the Chinese pilgrim FaHian distinctly states existed in his time on both sides of the river. And further, whatever may be the exact Indian word concealed under the form Klisoboras, or Clisobora, given by Arrian and Pliny as the name of the town between which and Mathura the Jamunk flowed-Amnis Jomanes in Gangem per Palibothros decurrit inter oppida Methora et Clisobora-Pliny. Hist. Nat. vi, 22-it may be concluded with certainty that Mahâban is the site intended. Its other literary names are Brihad-vana, Brihadaranya, Gokula, and Nanda-gráma; and not of these, it is true, in the slightest resembles the word Clisobora, which would seem rather to be a corruption of some compound in which 'Krishna' was the first element : possibly some epithet or descriptive title taken by the foreign traveller for the ordinary proper name. General Cunningham in his 'Ancient Geography' identifies Clisobora (read in one MS. as Cyrisoborka) with Brindában, assuming that Kálikavartta, or Kalika's Whirlpool,' was an earlier name of the town, in allusion to Krishna's combat with the serpent Kalika. But in the first place, the Jamuná does not flow between Mathura and Brindaban, seeing that both are on the same bank; secondly, the ordinary name of the great serpent is not Kalika, but Kaliya ; and thirdly, it does not appear upon what authority it is so boldly stated that " the earlier name of the place was Kalikavartta. Upon this latter point a reference has been made to the great Brindaban Pandit, Swami Rangáchâri, who, if any one, might be expected to speak with positive
knowledge ; and his reply was that, in the course of all his reading, he had never net with Brindában under any other name than that which it now bears. In order to establish the identification of Clisobora with Mahaban, it was necessary to notice General Cunningham's counter-theory and to condemn it as unsound; ordinarily the accuracy of his research and the soundness of his judgment are entitled to the highest respect.
"The glories of Mahában are told in a special (interpolated) section of the Brahinanda Purana, called the Brihad-vana Mahâtmya. In this, its tirthas, or holy places, are reckoned to be twenty-one in number as follows:
Eka-vinsati-tírthena yuktam bhúrigunánvitam. Yamal-arjuna punyatamam, Nanda-kúpam ta
thaiva cha, Chintá-harana Bráhmcndam, kundam Sárasvatam
tatha, Sarasvati sild tatra, Vishnu-kunda-sananvitam, Kurna-kúpam, Krishna-kundam, Gopa-kúpam
tathaiva cha, Ramanam-ramana-sthanam, Ndrada-sthanam era
cha, Pútand-patana sthanam, Trindvarttikhyapatanam, Nanda-harmyam, Nanda-geham, Ghatam Ra
mana-saminakam, Mathurandthodbhavam-kshetram punyam pdpa
prandisanam, Janma-sthanam tu Sheshasya, jananam Yoga
mảya/a.”
In connection with this paper it may be mentioned that Mr. Growse has addressed the Government of the North-West Provinces, representing that the destruction of the temple of Govind Deva would be a national and irreparable loss, which immediate steps for its preservation can alone avert. "The Táj at Agra has been declared national property as the finest specimen of Muhammadan architecture, and it is in every way highly desirable that the saine course should be followed with reference to this building as the recognized master-piece of Hinclue architecture." He accordingly suggests "that the Government address the Maharaja of Jaypur, representing the exigency of the case, and enquiring whether he is prepared himself to undertake the repair of the building, or whether he will cede it to the State as national property. The latter plan would be far preferable : and it is probable that if the Maharajá himself undertook the repairs, he would not only repair but also renovate, and further again devote it to religious service, by which means it would become closed to Europeans. As regards the temple of Harideva at Gobardhan the remedy is simpler. One compartment of the roof still remains as a guide for restoring the remainder, nor are funds wanting. The village of Bhagosa is a permanent endowment, and it has been decided in the Civil Court that the revenue must be expended strictly on religious uses, and cannot be appropriated by the shareholders as private income.
