Indian Antiquary Vol 61

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

Page 80

THE INDIAN ANTIQUARY
APRIL, 1932
into four classes, namely (1) those which are connected with Siva, (2) those which bear the names of demi-gods, (3) those which are derived from plant names and (4) those connected with weapons. As Hatakeśvara is the tutelary deity of the Nagars, it is natural that there should be some totems connected with Siva. There can be no doubt about Nandin, and Guha, as they are the vehicle and a son of that god respectively. Vardhana also is a name not only of Siva but also of one of Skanda's attendants. Bhûti also denotes the ashes with which Siva and his followers besmear their bodies. These four may therefore be reasonably taken as totem groups connected with Siva. Then, again, some of the surnames seem to be the names of certain minor deities or demi-gods. That Chandra denotes the moon' and Mitra 'the sun' need scarcely be pointed out. That Vasu is the name of a class of deities, eight in number, and that Soma and Dh araare two of them is also well-known. Deva can also be recognised as the name of Indra, which itself is a surname among Bengal Kayasthas. Similarly, that Nagas are serpent-demons with Vasuki as one of their kings and that Pala is the name of a snake demon of Vasuki race hardly requires to be mentioned. Perhaps with these may be associated Datta, which according to the Tandya-Brahmara (XXV. 15, 3) is the name of an ascetic who was a snake-priest. The third class of these surnames seems to be connected with plants. Thus Ghosha's denotes Luffa fætida, or a similar plant, and Dama the Artemisia flower. Similarly, Pålita denotes Trophis aspera. This explains two other names, namely, Rakshita and Gupta, which are synonyms of Pålita. The fourth class appears to be related to armoury. Thus Deva and Dhara, if they do not stand for Indra and one of the eight Vasus respectively, may be taken to denote 'sword.' To sum up, mosi of the surnames specified above can be explained as the names of the totems after which the different clans of the Nagar race were named.
It will be seen that there was a tribe or race called Nagar or Nagar whose original seat was the country of Hataka situated near the Manasa Lake. It gradually migrated westward and southward. Its westward movement is indicated by such place names as Hunza-Nagar in Kashmir and Nagar on the Kabul river. Their first settlement southward was Nagar or Nagarkot, from where different clans such as the Mitras and Dattas occupied such provinces as Panchåla, Kosala and Mathurâ from the second century B.c. to the second century A.D. These were followed by the Nâgas, Guptas and Varmans, who similarly held different parts of North India. Then came the Vardhanas, Palas and Senas who spread as far east as Bengal, whereas the Maitrakas, who were related to the old Mitras, as the Kâdambas to the Kadambas or the Chaulukyas to the Chalukyas, conquered Gujarat and Kathiawâr. Of course, these Nagars spread as far south as Nagarakhanda in Banavâsî, but it is not clear whether they went on conquering or simply migrating. The spread of the Nagars along the western coast as far as Coorg can easily be noted, but how they migrated to Bengal is far from clear. Anyhow, it is pretty clear that the Nagars are an ancient and erudite race indigenous to India and not of late foreign, barbarous origin as was thought twenty years ago.*
APPENDIX A. The configuration of the Gotra system as depicted in the Srautasütra has not been properly studied. The idea that the Gotras were founded by the Eight Rishis is a later invention. The Gotras called Gautamas and Bharadvâjas were, according to the Srautasútra, originated by Gautama and Bharadvaja, who were two of these Eight Sages. But instead of their being mentioned separately they have been clustered together under the comprehensive Angiras Gana along with some nondescript Gotras such as Vishnuvsiddhas, Kanvas and 80 forth. If the Eight Rishis are the founders of the cight separate Gotras, why are the Gautamas not separated from the Bharadvâjas ? On the contrary, why are they placed under the Angiras Gana ? Again, why are such Gotras as Vishnuvșiddhas and Kanvas
® Ghosha is also mentioned as a deity in Stikla.Yajurvedasumhita (XXX, 19).
• I have to thank Mr. J. C. Ghosh for the great help he gave me in the arduous work of gathering materials for this paper.