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THE INDIAN ANTIQUARY.
[AUGUST, 1882.
ing them with his reasons for the statement that " Bhôjadêva, the author of the Sarasvati. kanthabharana, lived over a thousand years ago." As Muñija and Bhöjaraja are cited in the work, and as Bilhana mentions the latter king of Dhårå, we cannot place the work in question earlier than the end of the eleventh century. With respect to Bhatti it deserves notice that two verses of his are cited in the Surigadharapaddha. ti, one under the name of Bhartřisvamin, while the other is ascribed to Bhattasvamin (Journal of the Ger. Or. Soc., pp. 60 and 96).
DR. AUFRECHT. Bonn.
AKHANNA AND MÅDANNA. SIR.-In the last March number, p. 82, statements are made regarding these two ministers which seem due to confusion in traditions. Elphinstone is referred to as the authority for stating that “Sultan Abdul Hasan, the last of the Kutb Shahi dynasty, who ascended the throne of Golkonda in 1670, entrusted the administration of his dominions to two singularly able Brahmans, Akhana and Madana Pantulu." But on turning to Elphinstone I find only "Madna Pant" mentioned as Abdul Hasan's minister; and it is the fate of " Madna Pant" alone which is related further on, this being correctly quoted.
A khanna and Madanna, on the other hand, were two brothers, who administered some of the eastern provinces of the Vijayanagar kingdom in the reign of Deva rå ya in 1431, or 250 years before Abdul Hasan. The evidence of this is found in grants at Mulbågal translated in my "Mysore Inscriptions," pp. 213 and 259. They there describe themselves as "tle Heggade Deras of the Vishņu varddhana götra. Akhanna Danna ya ka and M& danna Danna ya ka, the sons of Vommayamma." At p. 208 is another inscription in which they are called Akhana Vodayar and Madana Vodayar."
They are said in the latter to have conferred the possession of Tekal on a Gôpa raja. Singularly enough Gopanna is also given as the name of the nephew of Madana Pantulu, the minister of Abdul Hasan : but his individuality seems as sufficiently marked as his uncle's.
LEWIS RICE. Bangalore, 8th May 1882.
Vijaya disembarked at the port of Suppåraka, but because of the lawlessness of his followers, he re-embarked in his vessel.'
One hardly expects to find Vijaya landing on the west coast of India when on his way from Bengal to Ceylon, and accordingly Burnouf sup. posed this might be the same as Ptolemy's Scarpápa (Geog. VII, i, 16) on the east coast, which Gosselin had identified with Sipelier' on one of the mouths of the Krishna (Recher, sur la geogr. des anciens, tome III, p. 253); but Lassen places it at False point in Orissa. Suppâra ka on the west coast. however, was a place of note among the Buddhists long before Mahânâmo's time, and, as his ideas of geography were probably not very clear, he may have believed that this place really was visited by Vijaya.
The early Buddhist story of Parnamaitra. yaniputtra (S. Hardy, Man. Budh.pp. 58,267 f.) is connected with the city of Sarparaka- great seaport and the residence of a king. Purņa the Arya,' a very prosperous merchant of the city, who had made seven successful voyages
on the great ocean,' is represented as going to Sråvasti-more than a hundred yojanas from Sarparaka--where he was instructed by Buddha and he came one of his most famous disciples (Burnouf, Introd. pp. 426,503 ; Lotus, p. 2; Beal, Catena, pp. 287, 344; Edkins, Chin. Buddh, p. 290). He was then allowed to return and live among the rôn & parantakas (PaliSuna parantakas)-a name evidently con. nected with A parantas. Buddha is said to have afterwards miraculously visited Sorpåraka in person, where he again met with Parna and preached his law to Kộishna and Gautamaka, two Naga kinga who came out of the great ocean to hear him. Parnamaitrayaņi built a vihara for Buddha; he is regarded as a Bodhisattva and is expected to reappear as the Buddha Dharmaprabha sa, who is often confounded with Maitrôya. Hiwen Thsang found his stupa at Mathura together with those of Sariputtra, Mas. jusri, and other disciples and Bodhisattvas (Julien, Mem. sur les Cont. Occid. tome I, p. 208; Vie de H. Thsang, p. 103). He was regarded as the patron saint of the Sautrântika (PaliSuttavad)school-a branch of the Sarvåstivadins, founded by Kumaralabdha ' about 400 years after the Nirvana' (see Ind. Ant. vol. IX, pp. 301, 302).
Srpå raka,Sur på raka, or Sôr på raga, in Pali Suppå raka, is said to have been founded by Parasurama, and is frequently alluded to in Sanskrit literature: e. g. Mahabhar. II, 1169.
SUPÅRA-SÛRPÅRAKA-COYTTAPA. In the Mahavarisa, parichh. vi, 1. 46, we read Suppárakipatthanamhi Wijayó pana okkami: parind adharinettha bhíto narai punaruhi. Now
1 In the Milinda proona we rond that "the esenlent water-lily, so much used in the region called Aparánta,
is ready to be cut in one month after it has been nown" (Hardy, Man. Budh. p. 469). What is referred to bere?
