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SEPTEMBER, 1877.]
CORRESPONDENCE AND MISCELLANEA.
277
Legend- ufau Sarivana or Salivana ; possibly faf TU Siri Vana.
Reverse-The Ujjain symbol. No. 14. Lead. Similar coins. Legend-सिरि रुद
Siri Rudra ? The is sometimes given as 3, and the R has to be supplied.
London, 24th July 1877. EDWARD THOMAS.
Legend-Titra gara .
Raño Gotami.putasa Saraya.. Reverse--Four circles, each composed of a central dot and two concentric circles, joined together by cross-lines-conventionally termed the Uijain symbol.
No. 6. Lead. Size 5. Weight 86 grains.
Obverse--Small Chaitya, with three inverted semicircles, and serpent at the foot. Legend-TT GE TE RT IGE Raña Vásitho-putasa Siri Yastasa.
(perhaps Saraya) Reverse--The Ujjain symbol. No. 7. Similar coins, variants. Legend-...... oysarafta
Raña Vasitho-putasa Sirivasa. One coin has fh Sivasa. • No. 8. Lead. Size 4 Mionnet's scale.
Obverse--A well-executed figure of an elephant, to the left. Legend-TSTE for 5 Traft gare
Rañasa Siri Yaña Gotami-putasa. Reverse--Four double rings joined by a crossthe conventional symbol of Ujjain. I
No. 9. Lead. Size 4. Weight 70 grains.
Obverse-A boldly sunk die bearing a well designed figure of a horse to the left. Legends Tartaru...
Raña Gotami-putasa Sari Y.... Reverse-The Ujjain symbol.
No. 10. Copper or bronze. Size 4. Weight (average) 35 grains.
Obverse-A well-outlined figure of an elephant free, with trunk erect; no trappings. Legend-सिरिसतकणि
Siri Satakani. Reverse-Four single circles joined by cross-lines.
No. 11. Variant. The elephant is decorated with rich head-gear. Legend-यअसतक
Yañas ataka. N.B.-The forms of the letters of the legends would indicate that these coins belong to a later date than the specimens previously described.
No. 12. Lead. Size 6. Weight 133 grains.
Obverse-A well-executed figure of a horse to the right, with a half-moon in the field. Legend-STT ...... HEUE
Raña G(otami-putasa) Satakanasa. Reverse-Device indistinguishable. No. 13. Lead. Size . Weight Obverse-- A crude figure of an elephant to the left.
I See Jour. As. Soc. Beng. vol. VII. plate lxi.; Numis. mata Orientalia, "Ancient Indian Weighta," Part I. Plate,
Mr. Shankar Pandurang Pandit (Ind. Ant. vol. I.
Query HEMAD PANT AND THE GAULI RAJAS. Who and what was "Hemad Pant," who shares with the Gauli Rajas the credit of ancient build. inge in the Northern Dekhan and Konkan P One story is that he was a Rákshasa ! another that he was a physician, and imported the Modi or current Marathi alphabet from Ceylon; a third that he was the Brahman minister of a Musalman Sultân in Bidar or Golkonda.
Professor Weber, in his paper on the Krishnajanmdshtami (Ind. Ant. vol. VI. p. 161 and notes) mentions three “Hemadris": -
No. 1. Son of Charudeva, and minister of a king Mahadeva [king of where P]; composed by his command the Chaturvargachintamani, "perhaps at the end of the 13th century."
No. 2. Patron of Vopadeva, and minister to king Ramachandra of Devagiri, ergo belonging to the same period; this is, I presume, the Raja plundered in A.D. 1295 by Ala'uddin the Parricide, and perhaps identical with Dnyanesvara's patron, Ramachandra Yadava of Newasa (Ind. Ant. vol. IV. p. 354.
No. 3 was "a commentator on Vopadova at the court of a king Ramaraja." The locus in quo is not given, not being, indeed, necessary to Prof. Weber's argument, but I think there are only two Rámarajas available in this instance--the one just mentioned, and the unfortunate ruler of Vijayanagara, overborne by the Moslem confederacy of the Dekhan three centuries later.
If Hemad Pant were a minister of the Devagiri Yadavas, it would go far to confirm the conjectare already hazarded by Mr. Sriksishna Sastri Talekar and myself, that they were the Gauli Rajas of tradition, as the same building is ofteu ascribed to both him and them, and even where one monopolizes the credit the style is the same. It may be well seen in the lower part of the fort of Devagiri itself; and that fort is almost in the centre of the country over which the names of Hemaa Pant and the Gauli Rajas are known. p. 209) says the Rashtra Kutas of Mankher were Y davaa, but gives no authority. The Hoisala Belalas certainly were, as they state it in their inscriptions, but their do. minions lie south of the range of the Gaali tradition.
