Indian Antiquary Vol 59

Author(s): Richard Carnac Temple, Charles E A W Oldham, S Krishnaswami Aiyangar, Devadatta Ramkrishna Bhandarka
Publisher: Swati Publications

Page 162

148
THE INDIAN ANTIQUARY
[JULY, 1930
known by two masterly publications of Professor it by prubundhapravitlum pdtlicyum. (Dr. Alsdorf's Jacobi ; and there is scarcely any doubt that thero quotation is not quite exact), and it is also explained is still in existence an extensive literature in that by adhikiri sambalam. But I fail to make out interesting, if monotonous, idiom. Dr. Alsdorf the exact senne underlying these explanations. has used the edition of the Kumdrapdla pratibodha We take leave of Dr. Alsdorf with expressions published in the Gaekwad's Oriental Series, vol. XIV. of gratitude for his able and interesting book, And, though he has not been able to avail himself and hope soon to meet with new contributions from of any manuscript materials, there can be no doubt his pen. that he has produced in the plurality of cases &
JARL CHARPENTIER. sound and reliable text. The Apabhramsa stanzas of the Kundrapala.
MEMOIRS OF THE ARCHAEOLOGICAL SURVEY OF INDIA, pratibodha, some 250 in number, make up an
No. 41. Survival of the Prehistoric Civilization allegoric tale called the Jivamanahkaranasam. of the Indus Valley, by RAI BAHADUR RAMPRASAD lapalatha, a tale of the famous saint Sthûlabhadra,
CHANDA, B.A. 13 x 10 in., pp. 40, with plates. A hymn on Påráva, a small dogmatic text, four vorses on the seasons, and 42 separate verses of
Calcutta, 1920. . clifforent contents. Of all these, Dr. Alsdorf gives In seeking to find a link between the Vedic text and translation, as well as a list of words. traditions and the chalcolithic civilization of the In an extensive and well-written introduction he Indus basin, as disclosed from the remains found at deals with his texts from a literary, grammatical
Harappa and Mohenjo-daro, Mr. Chanda propounds his and metrical point of view. And in five appendices views upon certain subjects, which, though of wide we are able to study other texts dealing with the intereet, hardly fall within the scope of archeology. fortunes of Sthulabhadra. The author, whose For example, he would abandon what he calls the name we have probably not met with before, has 1
“ orthodox view," that the upper Indus valley was produoed an altogether learned, interesting, and wrested from Disas and Dasyus by & vigorous excellent book.
race of Aryan immigrants, and suggest, as better Tempting though it be, we cannot here enter
fitting the evidence, that "the Aryans, mainly into details which would really lead too far. We
represented by the Rishi clans, came to seek their shall only allow ourselves a few passing remarks
fortunes in small numbers more or less as missionaries
of the cults of Indra, Varuna, Agni and other gods of which will at any rate prove that we have studied the work with attention and with profit.
nature and settled in peace under the protection of
the native rulere who readily appreciated their On p. 112 (Sthalabhadra, 102, 4-5) we read the
great merit as sorcerers and employed them to following lines :
secure the assistance of the Aryan gods." We must Kasara-vannu uppayai nahi bhanjai jai vi avidhu
point out, however, that Indian tradition would taha vi durehaha reha na hu pdvai govarakhídu. seem clearly to indicate that the earliest pris were The text is undoubtedly in slight disorder, as the
established in the land before the so-called Aryan
immigration. Ho would go further, and recognize second half of the first line is untranslatable. In any
in the warrior clang-the Bharatas, Purus, Yadus, case I suppose that we shall have to read bhunjai
Turvakas, Anus, Druhyus, etc., of the Rig Veda-the instead of bhanjai; unfortunately, however, I am
representatives of the ruling class of the indigenous completely unable to solve the riddle of the word
chaleolithic population. Here again we are up avidhu. The rhyme proves it to be fairly correct
against & mass of Indian tradition. Rather than the sense must be something in the way of Skt.
attribute the rigidity of enste to the sharp distinction amrta or madhu. The translation would run some.
between the Arya and tho Sadra, he prefers to what like this: 'the black-coloured dung-beetle, regard it ne due to the wido gulf that separated the even though he flies up to the sky and eats (honey ?) cultures of the "proto-Brahmans and the proto will not attain the lustre of the bees.' The word Kshatriyan"-terms that seem to call for some kadvidiya, 'a porter' (p. 151), may possibly stand in definition. He proceeds to develop his view of A some relation to (Skt.) karanta- in one of its different fundamental difference in the mentality of the Renges. For joyai pasyati wo miss a reference to Brahmana and Ksatriya of ancient India by citing Hemscandra's grammar, iv, 332, with Piachel's evidence to show that their attitude towards purus note, and the Prakrilgrammatik, p. 173, § 246. amedha and anumarapa were antagonistic. The Jhófinga. (r. 159) seems to mean sort of ghost; theory elaborated by him, that certain statuettes it would not be quite impossible to derive it from found at Mohenjo-daro represent Yatis of the proto dyotir. 'light' as I beliove to have proyed long historie and prehistoric Indus valloy civilization ago that glow-worms, etc., are at times lool:ed seems somewhat premature. We feel, in fact, upon as ghostly apparitions, cp. Kleine Beitr. :. that the author attempts in this short Memoir to indoiranischen Mythologie, p. 1 f. (1911). The solve too many difficult problems, though his viewe, curious word bhullaya, quoted on p. 174, does if not convincing, are in many respects suggestive. not simply mean viaticum: Hemacandra explains
C.E. A: W.O.