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KUVALAYAMALA
princes. We have a detailed description in the Kadambari of the education of Prince Candrāpīḍa. The description presented by Uddyotanasuri is no less important. The prince was sent under an auspicious star to his vijja-ghara (21.14). The prince spent twelve years in receiving instructions from his Teachers. The author has given a list of 72 Kalās (kalā-kalāve, 22.1-10).
At page 23.22 f. there is an enumeration of 18 kinds of horses, e.g., 1) Mālā, 2) Hāyaṇā, 3) Kalaya, 4) Khasa, 5) Kakkasā, 6) Tamkā, 7) Tamkana, 8) Sārīrā, 9) Sahajāṇā, 10) Hūņā, 11) Semdhavā, 12) Cittacala, 13) Camcalā, 14) Pārā, 15) Pārāvayā, 16) Hamsa, 17) Hamsagamaṇā, and 18) Vatthavvayā. Further, there is a very important reference of three kinds of horses named Vollāha, Kayaha and Seraha. These were Arabic names of horses introduced by Arab Horse-Traders. The first mention of Vollaha is found in the Samaraiccackaha of Haribhadrasuri in the beginning of the 8th century A.D. The Arab traders entered into very good relations with the Rashtrakuta rulers who depended on them for the supply of the horses. Gradually the names of Indian horses as given by Bāņa and Daṇḍin were taken from the market terminology, and they were replaced by Arabic names until the author of Mānasollāsa and Hemacandra in his Abhidhāna-cintāmaṇi completely left out the Indian names and replaced them by the Arabic terms. Hemacandra was so ignorant of their origin that he considered them of Sanskrit origin and has treated them in his Sanskrit commentary (See my article: Indian Names of Hoses [?]). Page 33, § 70: The Puspakaraṇḍaka Udyāna at Kosambi is elaborately described as of a Varnaka type. Page 35, § 74: it is an important passage describing an assembly of followers of the different religious schools discussing from the point of views of sorrow, although the names of those schools are not mentioned: only their several views are given. In this context a list of hells is also given.
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On page 55.11 f., there is a description of poor home (aṇāha-mamḍava) in the city of Mathura. In its population there was a sprinkling of disabled persons: leprosy (koḍdhie), suffering from leucoderma (valakkha), tuberculosis (khaïyae), extreme poor (dīna), extreme helpless (duggaya), blind (amdhala), lame (pamgula), slothful (mamdula), hump-backed (maḍaha), short in stature (vāmana), clipped or cut-nose (chinna-ṇāsaya), clipped-ear (todiya-kanna), cut-lips (chinnottha), scorched (tadiya, better tanuva), a parasite (kappadiya) and several classes of mendicants. The invaders of the orphan home exchange their views as to which sin may be washed at which holy place. Some one said that the sin of leprosy could be washed out at Vārāṇasī. Another said that it could be done better at the Sun temple of Mūlasthāna (mod. Multan). Another one said that six months' stay at Mahākāla would wipe this sin. Another said even long accumulated sin could be washed at Akşaya-vața of Prayaga. Some said that even the most horrible sin of killing one's father and mother could be cleaned at Gangasamgama, i.e., at the holy confluence of Ganges with the sea and paying homage to the deity Bhairava Bhaṭṭāraka there.
Page 56.27: There is a description of the holy city of [Vāṇārasī, in the territory of] Kashi where, among other subjects, there was provision of the teaching of Arthasāstra of Kautilya (Cāṇakka-satthaim).
Uddyotanasūri does
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