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OCTOBER, 1904.]
NOTES ON INDIAN HISTORY AND GEOGRAPHY.
259
that couclusion upon three expressions in the work itself, which be bas quoted on page 2 of his Introduction. According to the text of the book, those expressions are, in chapter 3, verse 98,Nņipatungadêva-ratadinde, -" by the opinion of Nripatungadêva ;" in chapter 3, verse 11, - Atisayadhavala-dharadhipa-matadindam, -" by the opinion of the king Atisayadhavala;” and in chapter 3, verse 1, - akbila-dhara-vallablan ....Amoghavarshsha-nțipêndram, -- "the great king Amôghavarsha, the favourite of the whole earth." The editor, - who, it may here be remarked once for all, has for the most part abstained from presenting translations of passages relied on by him or even indicating the meaning of them, and so bus avoided facilitating an understanding of the matter by those who do not know Kanarese, - has not said anything about the context of these expressions, which he has thus detached from their surroundings. Nor has he attempted to shew how these three separate expressions are to be combined with each other. But, from the simple citation of them, he has proceeded to say: - "From these expressions it is manifest "that Nřipatuiga composed the Kavirajamârga, that he had the titles of Amôghavarsbsha and "Atifayadhavala, and that he was a paramount sovereign. And since he writes in Kannaga, it may "be further inferred that the Karnataka formed part of his dominions. Two verses" - (a footnote specifies chapter 1, verse 90, and chapter 3, verse 18), — "which praise Jina, reflect the religious " opinions of the author. These facts enable us to identify him with the Rashtrakûta emperor
Npipatunga or Amoghavarshsha I." A more feeble way of asserting a result, without any attempt at explanation or argument, could hardly be conceived. But that is not all. Having started by enunciating that result, the editor has proceeded to tell us (Introd. p. 2) that there are one or two "expressions," in the colophons and elsewhere in the work, which are "apt" to lead us into a belief opposed to it. He bas then explained away, to his own satisfaction, in a manner which will be exhibited further on, the obstacle raised by the colophons. He has not attempted to explain away the obstacle presented by another passage chapter 2, verge 58), mentioning the name of Atisayadhavala but not of Nripatunga, which, he has admitted, “canaot be so satisfactorily explained," and " is calculated to give one the impression that the writer of the work was different from “Nipatanga." But, stamping it as a solitary instance, he has proceeded (Introd. p. 3) to set off against it four other passages (chapter 1, versos 24, 147, chapter 2, verse 27, and chapter 3, verse 1), in respect of which it is sufficient to say, here, that neither does any one of them, nor does the context of any one of them, mention the name of Nripatunga; they mention only the names Atiśayadhavala and Ainôghavarsha. He has then cited two passages which do not mention either of the two names which are mentioned in those foar passages. Of these two passages, one (chapter 33, verse 225) simply compares some person, w.o the editor says is Nripatunga, and whom we may take to be Nripatunga though his namo is not mentioned in it, to "A flight of steps leading to the sacrel waters of "Sarasvati." And the other chapter 3, verso 280) says, according to the editor's rendering of it, that "knowledge contained in Npipa-tunga-deva-margga or Kaviraja-mârgga is a ship which safely “carries a high-souled person across the ocean of Kannada poutry." We need not lay any stress upon the fact that the original of this passage does not contain anything answering to the words " or "Kaviraja-margga" and "Kaunada," which are gratuitous insertions by the elitor. The editor has then proceeded to tell ns that "these facts" (namely, the six passages thus presented by him) – • prove that Npipatunga composed the present work." He has then cited two verses, which, he has said, tell us that "Nipatunga-dêva-margga means the path indicated by the great Nripatunga." Of these, one is verge 105 of chapter 2, from which he has quoted the words, - mabA-N ripatungadevan-Adaradole peļda mirgga, - which would mean literally " the path very kindly (or encourag"ingly) declared by the great Nripatungadeva;" the other is verse 106 of chapter 3, which does not mention the name of Nřipatunga, and from which he has quoted the words, - Atiśayadhavalôpadêsa-mârgga, - which mean literally "the path of the teaching of Atisayadhavala." And ho has arrived at the coaclusion (Introd. p. 3) that the title of the work, Kavirdjamarga, is thus "easily * explained" as meaning "the path indicated by the king of poets who is no other than Nriratuiga "himseli."
