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SEPTEMBER, 1916)
THE HISTORY OF THE NAIK KINGDOM OF MADURA
147
and
(६) एत्पीयूषापीडविभीतक- विभीतकेदृशापडिपीयूपकीदृशेदृशे ॥ ११.५॥ कीदृशेषु।। १४॥
एल्पीडनीड कीदृशपीयूषविभीतकand
इंशापीते ॥ १।२२५७ नीडपीठे वा ।। १।१०।। पीठनीडयोवी ।। १८९॥ (७) इर्घकटौ ॥ १।११०॥
ध्रुटिपुरुषवारिःप्रथमहितीवपुरुषे रोः ।। १।१११।। - । योः ।। १।९३ ॥
रो कुटीपुरुषयोरित् ॥
१०॥ (6) बोपरौ ।।२।१०८ ॥
उपरौ वा ।।२९१ ॥ गुरौ के वा ॥ १।१.९॥ गुरुके च ॥ १।९२॥
स्वदुत उपरिगुरुके ।। १।२।५८ ॥ किराते हभौ वा सीकरे ॥ १।१६।।) (९) छागे लः ॥ १।१९१।। शृङ्गलपुन्नागमागिनीषु खगोः शृङ्गले खः कः ॥१/१८९॥ । कमी ॥१।२६४॥
छागलकिराते लकचाः ।। and and
१।३।१५ ॥ किराते चः ॥ १।१८३ ।। कत्वे वःसुभगवर्भगयोर्ल.
छागे ।। १।१६५॥ १०) एतसा वेदनाचपेटादेवर- केसरवरचपेटावेषनास्वे• परे ॥ १।१४६ ॥ रिर्वा ।। १।१२७ ॥
चपेटकेसरदेवरसन्यवेदनाand and
स्वेचस्त्वित् ॥ १।२।९४ ॥ सैन्थे वा ॥ १।१५०॥ ) अइश्च पा सैन्ये ॥ १।१३१॥ )
On a comparison of the above Sútras it will be clear that the author of the sun attributed to Valmiki is later in age than Hemachandra. That he is not Trivikrama has. I believe, been conclusively proved before. He is not therefore Valmiki of the Ramayang, but another sage of the same name; and just as Nalodaya is attributed to the well-known Kalidasa, but is the work of another Kalidasa ; 80 are the Sútras in question ascribed to the first poet Valmîki, though they are a composition of another sage of the same name.
THE HISTORY OF THE NAIK KINGDOM OF MADURA. BY V. RANGACHARI, M.A., L.T., MADRAS.
(Continued from p. 140.) The great controversy thus ended in favour of De Nobilis ; but he was not able to get rid of the loss of reputation he had suffered. The magic power he had was gone, and the jealousy of the other missionaries increased "his difficulties. The consequence was that, though he resumed work in 1623, he was unable to stay in Madura any longer. But what Madura lost, other places gained ; and the basin of the Kaveri became, in place of the basin of the Vaigai, the scene of his activity. For the details of his achievement in this region, however, the reader must go to the next chapter.
It may be here pointed out that the controversy which began with De Nobilis and his opponents continued right down to the extinction of the Jesuit Mission in Madura. The controversy may in fact be looked on as a conflict between two grand principles of proselytiam. Was the Christianity to be introduced in India to be a purely apostolic one or was it to be shaped to a certain extent at least by Indian conditions and Indian environmente. Was it to be Christianity pure and simple, as it was understood in the West, or was it to be. Hinduized one? Was it, in other words, to be independent, or an ally, of Hindu society !
