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JUNE, 1882.]
immense literary treasures, have not as yet been visited by scholars in search of manuscripts.
I have lately come across a manuscript which gives the date of Samkarácharya. The manuscript belongs to Mr. Govinda Bhata Yerlekara of Belgaum. It is a small one, consisting of three leaves only, written in Bålbodh characters. It begins thus:
MISCELLANEA.
श्री विकेश्वरायनमः नमामि शंकराचार्यगुरुपादरी रुहं । यस्य प्रसादान्मूढोपि सर्वज्ञोऽहं सदास्म्यलं ।। १ ।। श्री शंकराचार्यनवावतारं वैशन्सारीरकभाष्यकार | चकोर चाकोरक चंद्रिकाणां श्रीशंकराचार्यगुरुं नमामि ॥५ आदी शिवस्ततो विष्णुस्ततो ब्रह्मा ततः परं || वसिष्ठाख्यस्तथा शक्तिस्तत: पाराशरः स्मृतः ॥ ३ ॥ ततो व्यासः शुकः पश्चात् गौडपादाभिधस्तथा || गोविंदार्यगुरु स्तस्मात् शंकराचार्यसंज्ञकः ॥ ४ ॥
The manuscript next says that Samkara established his matha on the banks of the Tumgabhadra, appointed Prithvidhara to be the head of it, conferred apon him the title of Bharati, and,
आगत्य स्वेच्छया कांचीं पर्यटन्पृथिवीतले || तत्र संस्थाप्य कामाक्षी जगाम परमं पदं ॥
Then follow the names of his successors. We next come to a minute description of the mathas established in various parts of India. Then follows the guru paramparâ or the succession of teachers, in which the Acharya is described as Kushmanda-játa. The reason
NOTES AND QUERIES.
7. OPPROBRIOUS NAMES.-Chhajja Singh. -At p. 332, vol. X. ante, the name Chhajju is given as an opprobrious one from the Panjab with the meaning of "winnowing basket." But the Sikh name Chajj& Singh or Chhajja has a widely different signification, and teaches us the lesson of "never jumping to a conclusion." In Panjabi chhajjd is a long heavy beard, also a man with a long beard: (P) from the old Sansk. root chhad,
BOOK
THE RELIGIONS OF INDIA.-By A. BARTH, Member of the Société Asiatique of Paris. Authorized Transla tion by Rev. J. Wood. Trübner and Co. 1882. pp. 309.
We read this work in French soon after its first appearance, and we are glad to see it in an English
* This corresponds to Saka 710.
175
why he is so called is too well known to need any explanation here. This circumstance is not denied by Anandagiri in his Samkara vijaya, who, as a warm admirer of Samkara, cannot, of course, be expected to lay stress upon it : सादृशीमपि संस्वषय बनी विश्वजि
भरण्ये तपसे
कृत्वा मनी निश्चयतां गतं ॥
But a Madhva or a follower of Madhva, in the Mani manjari, does not scruple to tell us : तमेव समयं दैत्यो मणिमानव्यजायत || मनोरथेन महता ब्राह्मण्यां जारतः खलात् ॥
MISCELLANEA.
In the guru-parampará we are also told श्री यादवप्रकाशस्य शिष्यो रामानुजो यतिः । तेन वैष्णवसिद्धान्तः छापितो गुरुसंमते || ९ || अच्युतप्रेक्षनात्रस्तु शिष्यो मध्वाभिधो यतिः । तेनैव भेदसिद्धान्तः खापिती ॥ १० ॥ guru-parasipard, which is attributed to Atmananda, we read
After the
दुष्टाचारविनाशाय प्रादुर्भूतो महीतले || स एव शंकराचार्यः साक्षात्कैवल्यनायकः || निधिनागेभवह्नघब्दे । ३८८९ विभवे शंकरोदयः अष्टवर्षे चतुर्वेदान् द्वादशे सर्वशास्त्रकृत् । षोडशे कृतवान् भाष्यं द्वात्रिंशे मुनिरभ्यगात् || कल्य १२१वेधः पूर्णिमा यां तु शंकरः शिवतामगात् || The manuscript then proceeds to give the date of Madhvacharyd and an account of the Mâdhva sect, in which Madhva is represented as the son of the demon
Mâdhu.
to cover.± In Hindi chhdj dill means long-bearded. Chhajja Singh has reference to this meaning, and though a nickname is hardly opprobrious, considering the honour in which a beard is held by Sikhs: Chhajju has reference to the custom of dragging children in a winnowing basket, and is decidedly opprobrious:-the names exist side by side in the Panjab.
R. O.. TEMPLE.
NOTICE.
dress. It is a book of no small value. Whether the author has studied Sanskrit with any care we have no means of judging; but he has dili gently collected information from all available sources in the languages of Europe. M. Barth
* This corresponds to Saka 742 or A.D. 820.
