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THE INDIAN ANTIQUARY
( May, 1918
end of the record is added another invocation “ Namah Savitre" (Adoration to the Sun), just after Vamo bhagavate Vasudevaya, which incidentally discovers the mind of the writer, who certainly identified Vishnu with the sun, thus further confirming the theory of Rao Sahib Krishna Shastri to which allusion has already been made. It may be further noted that these Trimurtis show that in Bundelkhand Vishnu was the predominant deity of the triad, unlike the South where Siva was generally allotted that honour.
Khajuraha, Malhia and Bangaon are all in Bundelkhand, but curiously enough the first has a four-handed Trimurti, the second six-handed and the third eight-handed. Varahamihira describes a Vishnu image as one of 8, 6, 4 or even 2 hands. The Madhia and Bangaon images as noted above are booted, but the Khajurâhâ one as reported by the Diwan of the Chhatarpur State does not wear boots. I am sorry I omitted to examine carefully the feet of the Khajuraha Trimurti when I saw it in December 1916 and a photo is not available to settle this point with confidence. Dr. Spooner to whom I am indebted for drawing my attention to Sir Ramkrishna's remarks has in the matter of top-boots kindly called my attention to the analogous red top-boots which are (or were) worn by Christian Bishops at their orclination. Some authorities consider that they too aro derived from the same source as those of the Sürya which gives us an unexpected bond between the Christian prelates and the Hindu sun god.
MISCELLANEA. DATES OF PANINI AND KATYAYAYA. of the Persian emperor (cir, 500 B.C. ) at Taxila or
at some other place. The time of Katyayana is denoted by a wirttika
I may here remind once more that the Buddhist of his which does ot seem to have yet been tradition placing him under Nanda ( which would noticed. On PAņini 2.1. 60 Katyayana's note,
be Nandavarchana ) takes him to cir. 450 B.C. ETT-T ears Thera, fixes his time between Kâtyayana's varttika on Pånini 6.321 giving the Parthian rise and Patanjali, i.e., 248-180 B.C. Devanam.priya is another indication of Katyayana's
Sakin' and 'Pirthivah' are in samanadhikarana : time. The word had become very important in "the Parthivas who are Sakas (or Bakas)." No Kâtyâyana's time, for he gives one separate virttika other meaning of the example is possible in view of
Tat-se a Panini, 6.3.21 ) to the expres. the grammatical rule. The form Parthiva has to go
sion. He could have tacked it on to the preceding back to the original form of their ethnic name
vdrtlika. But he does not do so. The reason was its Parthava (Darius inscr.) which goon changed in
importance, it being the imperial title in his days. Persia and India. Apparently in the time of
It had been the imperial title for some generaPatañjali the form had changed and he could not
tions, as Asoka calls his predecessors former recognise it, hence the absurd meaning the saka.
devinam-priyas'. In the time of Patanjali it was bhojins (vegetable-eating) kings!
a term of courtesy even in the orthodox people. It If we put Katyayana between 248 to 200 B.C. had therefore no Buddhistic or Asokan significance we would be very near the mark. It is noteworthy about it. Its wide-spread use is testified by that Katyayana calls tho Parthiang Sakas'. This its employment in Ceylon in Asoka's time. is confirmed by their title Ar-Sakes or the Ruling This shows that the expression had come into Saka'.
existence in the language for some time. And even
if this time was only a century, M. Levi's view In 273 B.C. devinam.priya is a well recognized
that the Yavanas of Panini refers to Alexander's word (Asoka's incrs.) It must have been so for some
Greeks or the later ones, must be dislodged.
Greeks or t time past. If Påņini lived about 300 B.C. (a date
The kings before Asoka alluded to as devanan. which is so much emphasised by M. Lévi), he could
priyas would be probably more than two and not have laid down the rule पष्ठधा आक्रोशे (6. 3. 31) certainly more than one. The title would thus go which would give absolutely a bad meaning to the back to the time of Chandragupta if not to the time expression. The expression obviously came into of Nanda. Pånini in the face of the imperial title being and use after Panini's time. We must tako could not have said " the genitive is retained in 150 or 100 years before 275 B.C. (Asoka ) to get a contempt." He must have therefore lived before Panini's period. He thus can in no case be placed Chandragupta at least, and therefore before about 300 or 325 B.c. Consequently PAnini's Yavande Alexander's Greeks. must have been the Greeks who were in the service
K. P. JAYASWAL. 1 Parhaid in the Natyai Astra: ai ka Palhava in inscriptions; Panhava or Palhava in Manu,
Patanjali uses it in a good sense and so also Katyåyana. 3 See my paper on the Saigunaka Chronology, J BORS., vol. I.
