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14
THE INDIAN ANTIQUARY.
(JANUARY, 1884.
of them published in this journal, he regards them as belonging to the same reign; and he there assigns a date to them “not later than the seventh century," upon grounds arising out of references which he finds in other inscriptions. If the reign o£.Båna Vidyadhara could be assigned to the seventh century with any trustworthy approach to exactness, the approximate date of the present inscription would be about a century later; since its donor lived in the fourth generation after. Bana Vidyadhara; at the latest its date would be, on these grounds, about A.D. 750.
The fact that this inscription is written in
the Tamil-grantha character is of considerable consequence in the search for its date. The time of the introduction of this character cannot yet be traced; its earliest appearance known to me connected with a clue to any date is in the inscriptions of the Chola kings, in which the names of those kings are frequently written in letters of this character, as are also the Sanskļit quotations which are found in them, while the body of the inscriptions is written in the antique Tamil character. The earliest of the Chola kings to whom a date can be assigned, namely, Vira Narayana Chô! a, reigned abont A.D. 920."
NOTES ON BUDDHIST IMAGES IN CEYLON.
BY W. KNIGHT JAMES, F.R.G.S., F.R.HIST.S., COLOMBO. IC Buddha.--In Ceylon Wihåras or shrines, The hands generally rest in the lap, the back Buddha is represented in three positions : (1) of the right hand lying in the palm of the left. standing ; (2). sitting ; (3). reclining.
Sometimes the hands are separated, the right 1. In standing figures, the left arm hangs one resting on the thigh, close to the knee, and by the side of the body, the fingers are stretched the left one placed on the sole of the right out close together, slightly touching the foot (the Bhúmísparsa mudra). thigh of the left leg. The right arm is placed This position is indicative of contemplation close to the side as far as the elbow, the fore- and deep meditation (Pali, Dhyana). I have arm is raised, and the hand held vertically, never seen or heard of any sitting figure of the displaying the palm, while the thumb and Buddha in Ceylon, with the feet hanging down, index finger are joined at their tips, leaving an such as are stated by Dr. Burgess to be found oval space between them. This position of the in the Cave Temples of India. left arm is supposed to represent the inoffen- 3. Reclining figures are always on the right siveness of Buddha, and the needlessness to the side, representing what is called in Pali SihaPerfect One of any temporal defence or protec- seyya -the lion's sleep.' Buddha while sleeption. The position of the right arm indicates ing was said to retain his consciousness. The exhortation, and the placing together of the head in this position is represented as resting thumb and finger is intended to show that he on the palm of the right hand, the elbow covets not the smallest particle of worldly touches the bed, and the fore-arm rests on a wealth.
round pillow. The left arm is extended and Sometimes the right arm to the elbow is rests upon the left side. The figure is always placed by the side as above, but the under part represented as stretched at full length, and the of the fore-arm is towards the body, and the legs and feet are placed one upon the other. palm of the hand turned upwards with the This position is emblematical of perfect rest fingers slightly inclined downwards. This (Pali, nirodhasamápatti—the nirwana to be position is symbolical of benevolence, open. attained in this world). Very rarely a figure heartedness and charity.
of Buddha is represented as walking, but it is 2. Sitting figures are always cross-legged, doubtless intended to represent the Buddha with the soles of the feet turned upwards. during one of the seven satiyas or weeks which This is probably a device of the sculptor to he spent fasting, and during which time he is show the Mangalalakkhaņas, or auspicious marks said to have been engaged in various exerof which Buddha was said to have had 108 on cises intended to show how thoroughly he his feet.
had overcome human passions and fatigne. 36 The reasons for fixing this date will be given in This is the Dhyanamudra. my remarks upon the second Bapa inscription.
Burnouf, Lotus, p. 342.
