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THE INDIAN ANTIQUARY, 



A JOURNAL OF ORIENTAL RESEARCH. 



VOLUME XXIL 1893. 



A PRELIMINARY STUDY OF THE POsUsDAUNG INSCRIPTION 
OF S'lSTBYUYIN, 1774 A. D. 

BY TAW SEItf KO. 

The right bank of the Irrawaddy River near Prome is fringed by a range of hills, and 
PflSuodaung is the name applied to the topmost of seven hills, forming part of this range. 
The P6ft8daung Hill is 'crowned with a massive rook, called the Hermit's Cap, and shaped 
like a Buddhist priest's alms-bowl. On this rock a platform of brick is raised, on which stands 
the PoSugdaung Pagoda. It is about 30 feet high, and its form and architecture bespeak its 
masons from the maritime provinces. Near the pagoda is an image- 
of fh s * e *^ Burmese Era, (1874 A.D.). In this image-house Gautama 

ese in a standing posture with the index-finger of his right hand pointing 

during- SO^^I^i? Beloved disciple, in a praying attitude, begging the sage to 

nil * 

g * --~ 

,,. stem side of the Hermit's Cap '"which is surrounded on every side, except the 

m. 6 5.'e it joins the nest hill, by sheer precipices of some thousand feet in depth are three 
cave's cut into the rock. Over these are images of tlie two traditional moles, also cut in 
the rock, representing them in an adoring attitude and asking some boon from Gautama 
Buddha, One of the caves is devoted to the custody of an* inscription engraved on a sandstone 
slab, about four feet high by three feet vride. The inscription was placed there ' by 
S'inbyuyin (17631776 A. D.), the second son of Alaungp*ay& (Alompra). It bears date 
1136, B. E., (1774 A. D.), and contains a record of his progivss from Avato Rangoon, his 
placing a new & 1 on the Shwe Dag6n Pagoda at Rangoon, v.n-1 the removal of its old ^, 
which was thrown down by an earthquake in 1769,, to be enshrined in the P6u8daung Pagoda. 

^The placing of a new t't on the Shw Dag6n Pagoda by Sinbyuyin was symbolical of the 
consolicUttioii of the power of the dynasty founded by his father in 1757 A. D., of the replaee- 
mdnt of the Talaings by the Bunnans in the government of United Burma, and of *the national 
jubilation over the successes which attended Burmese arms in the wars with Manipur, China, 
and Siarn. The ceremony of placing the t't was witnessed by the king iu person, in order to 
convince the Talaiags, whose abortive rebellion in Maitaban had just been suppressed, that his 
rule was a personal one, and to impress on them the splendour of his power and the resources 
at his command. Moreover, to minimize the possibility of all future attempts at rebellion, with 

1 A V-t ( = umbrella) is the uoibralliform ornament waien must be placed on tne summit of every pagoda. 



2 THE INDIAN AJsTTIQUARY. [JANUARY^ 1893. 

the last of the Talaing kings as a centre of intrigue and disaffection, and to remove all hopes 
of the restoration of a Talaing monarchy, he ordered the execution of Byinnya Dala, the 
fx-kwg of Pegn, who had surrendered to Alaungp'aya. 

Lines 1 8 of the obverse face of the stone are in Pftji gathds and the rest are in 
Burmese verse. The reverse face of the stone is in Burmese prose. 

The decipherment of this inscription does not present any palseographical difficulty, 
but the formation of certain letters shows that Burmese calligraphy was in a transition 
state a century ago. gjj is expressed by ^ as well as j ; Cq| by IT]] or p^ ; @ by [m or 

08 b 7 C$ OT CTI 5 GCX>5 by EErfi or erf- There are four ^odes of representing gs , namely, 



The abrupt tone is indicated by placing either single or double dots below the letter, 
affected : & or 



The long vowel QQ with the heavy tone is expressed by two dots like the visarga is 
Sanskrit: [_B = ^ 3S mS = OOOS. The vowel (03 is expressed by 5 ; ^g = GOOO* The 
vowel g>> is symbolically expressed by a curve placed over the letter affected : ^ = ^ and 
3 by ia = 2i == c&- The symbolic Op is expressed thus : ^ = 9 ^* ne following letters 
radically differ in form from those now in use: j J) = rjj O = Eh 30 = cDj Cf> =5 E 

=-,; 3 = *; Q = P; ? = 1;oo = n- 

TBANSLATION. 
Obverse Face, 

Eeverence to the Blessed One, the Holy One, and the Fully Enlightened One ! 

"With a pure and serene mind, I do respectfully reverence the Conqueror, who is' <$Jie 
highest, the noblest, the greatest of the great, and the giver of the bliss of Nirvana, 

The Buddha, who was the highest, the noblestj the protector, and the gre/ 14 -"^ 
stood on the top of the high Pogfedaung rock and pronounced an oracl&~ """ 

Like the erection of the 84,000 monasteries, pagodas, &c.^ 7 " 
times (was. the building of the pagoda recorded HereJ. oil TJU? iub w. v 
of ICagha 1136, Sakkaraj, and 2318, Anner Buddha*, when Asurinda had seized tl 
moon and released her from danger, and when an auspicious victory had thus been acco*v.^ . 
to Sdma, the king, who was wise and replete with merit and other good qualities, who was 
mighty and powerfal, and whose feme had spread far and wide, caused the Pfigfigdaung 
bouJderT which is one single mass of rock, to be cleared, and repaired an old pagoda, wherein 
Tie enshrined xhe fallen n of the Digumpa ChStl, which he had purposely ordered to be brought 
away. To ensure the durability of the pagoda for a great length of time, he. made a beautiful 
bejewelled ^ (like that) of the pagoda standing on the top of the Himavanta mountain, and 
planted it on the (P&SuSdaung) pagoda. He then proceeded up-stream, and on the auspicious 
Saturday, the full moon day of Visakha 1137, Sakkaraj, and 2319, Anno Buddhse he held 
a gnrt 'festival and planted the beautiful bejewelled *< (on the pagoda) called Nyaiulo-Hiyinu. 

In virtue of this, my good deed, may I, in the future, become a Buddha, and be able to 
dispel the ignorance of a great many creatures immersed in ignorance, and may I fii^ly reach 
the tranquil, transcendent, immutable, blissful, peaceful, and happy city, which insecure from, 
danger o death, re-birth, and old age ! - 

* During the period that intervenes between my present existenoVand my becoming a 
Buddha, may all my -enemies flee on hearing about my might an'3 power or by seeinir my 
person; and during the same' period, may good fortune be my lot, whenever my might and 
power is heard oior mfperson seen ! * b u "anA 



JANTTARY, 1893.] POSUSDAOTiG INSCRIPTION. 3 

*' May the braknids, devas, and men of all the Ukas, my father, mother, and other relatives 
share my merit equally with me, and may they rejoice with glad and joyful heart ! 

** May all creatures practice liberality and exert themselves for the good of the Religion ; 
and may the people live in happiness, and increase in honour and wealth !" 

During 20 asahlthSyyas and 3 00,000 kalpas, the embryo of Gautama Buddha received an 
assurance of his attaining Buddhahood from each successive Buddha that appeared. 

During the cycle of seven asahkhlyyas, beginning with the one called nanda, 125,000 
Buddhas, headed by Brahniaddva, appeared. At the feet of each of these Buddhas, Our Lord, 
as a Bodhisattva, buoyed up with joy and hope, prayed to be a Buddha. With faith and zeal, 
which can never be equalled, he performed works of merit and received from the successive 
Buddhas of that cycle the assurance of attaining Buddhahood, 

During the next cycle of nine asatikMyyas, beginning with the one called sablabhadda, 
387,000 Buddhas, headed by Pfiranasakya, appeared. At the feet of each of them, our 
B6dhisattva repeated his prayer of becoming an Omniscient One and the .suzerain of the three 
Mas. He performed good deeds and followed the precepts inculcated by them. 

During the next cycle of four asanWi-eyyas, beginning with the one called $Sla t 12 Buddhas, 
headed by Tauhankara, appeared. After our JBodhisattva had received an assurance of attain- 
ing omniscience, nine other Buddhas, headed by Dlpankara, appeared. During the dispensa- 
tion of Dipaukara, our Bfidhisattva was possessed of merit and the qualifications necessary for 
the attainment of Buddhahood. One day, he made his body serve as a bridge for DJpankara 
to step across, and the latter granted him an assurance that he would become a Buddha in the 
future. This assurance was confirmed by the eight other Buddhas who followed. 

During the next 100,000 Tsalpas, 15 Buddhas, headed by Padumuttara, appeared. Each 
of these Buddhas confirmed the assurance granted to our Bodhisattva by their predecessors. 

Thus, during 20 asahWiyyas and 100,000 kalpas, our B&dhisattva received an assurance 
of his attaining Buddhahood from 512,027 Buddhas. lu his last birth, he became the sou of 
SuddhSdana, King of Kapila, by Queen. Maya. His birfch took place in a delightful grove of 
sdl trees, and when he grew up, he was surrounded by comforts and pleasures befitting a prince. 
Three palaces were bnU^^^Ar'eS^^Lr-'ue occupied according to the three seasons. His wife was 
-YasSdhara, and he had a Dumber of concubines. At the age of 29 he renounced the world 
and became an ascetic. After undergoing penauce for sis years, he, one night, dreamt five 
dreams. Next morning, he became a Buddha, and received an offering of rice-milk from 
Sujata, which he, with relish, ate, while sitting cross-legged on the bank of a river (NSranjara), 
On the_e.itefling of the same day, the ddvas directed his steps to the spot where the 
B&dfai tree was. This tree had sprouted forth from the earth simultaneously with his- birth, 
and is worthy of veneration by all d$va$ and men, Here, the grass-cutter Suddhiya presented 
him with eight handfuls of grass, with which he prepared a seat for himself. While remaining 
under the BMhi tree, he was assailed by Mara and his hosts on every side : on his right and 
his left, behind him, in front of him, and over him. The contest, however, could not last long. 
On^fche evening of the satne day, he merged forth g victorious from the struggle and became 
free from every passion and tie. At dawn on the following day, he comprehended the Four 
Sublime Truths and attained Buddhahood. The news of this victory and of this attainment 
was received by the inhabitants of the three Ulcas with deafening acclamation. 

With a view that future generations might embrace a faith and attain Nirvana, as if they 
had prayed at his feet, Gautama Buddha promulgated an excellent religion and defined the period 
of its continuance. 

It was the good fortune of the King of Avk to flourish during the dispensation of such a 
saviour as Gautama Buddha, 



THE INDIAN ANTIQUARY. [JANUABY, 1893. 



The ruler of A vet was assisted in his government by wise ministers, and was happy in the 
p:?s*ss:.:>:i of ri'ast-.vorthr friends. He was the possessor of military weapons, soldiers, horses, 
elephants, and fortified towns, and received tribute from sixteen states, such as SunAparanta, 
Tampadipa, and Kampoja. His capital, Batanapttra, 3 was the storehouse of all kinds of 
precious minerals and the repository of all wealth. He was wise, mighty, and powerful, and 
had reduced to subjection all the other rulers of the world ..... He was of opinion that, 
although he might exert himself in various ways to ensure the continuance of the excellent 
religion promulgated by the Greatest of Conquerors, ........... 

Reverse Face. 

His crlorioas Majesty King S'inbyuyin, the possessor of the hdn s'Myd and many other 
white elephants, and of gold, silver, and ruby mines, the suzerain of all the other ralers, and 
the overlord of the sixteen states, namely, 

Sanftparanta, with its districts KalS, Tnnyin, To, Tilin, Salin, and Sagu ; 
Slrikhattarama, with its districts Udetarit 3 and Pindaung ;* 
RimaAfLa, with its districts KuMn, 6 Yaungmyi, 8 Muttama, 7 and Pagd (Pegu) ; 
Ayuttaya* with its districts DvArAvatf,* XMayi, and Kaminpaik ; 
Haripunoha, with its districts Zimm&, Labdn, 10 and An&n j 11 

with its districts Chandap,uri, SanpapHtet, and Mainglfin ; 

districts Kyaiogton and Kyaingkaung j 
Jdtinagara^ with its districts Kyaingy&n 1 * and Maingsfc ; 
Kampoja, with its districts Mdnfe, ITyaimgywft, J>ib6, and Mfan4k ; 
Mahimsaka, with its districts Mog6k and Kyatpyin ; 
Sdn (Chinaraftha), with its districts Bam6 (Bhamo) and Kanngsin r 
Alavl, with its districts M6gaung and M&nhyin ; 
with its districts KaJ?e and Mwfiyin ,' 
a^ with its districts Jdyavatl and Ketumatt ; 



Tampadlpa, witli its districts Pagan, Myinzaing, Piaya, and Ava ; 
resolved to make a resplendent offering to the Pagoda* wherein were enshrined 
of three Buddhas, as well as the hairs of Gautama Buddha, given by him on the 49fch day of 
his Baddhahood to the two brothers Taphussa and Bhallika, with a view that these relics 
should be objects of adoration by all dSoas and men. TheUT^ -was endowed with such 
might and power, that any desire of his would be consummated by 1;he co-operation 
of Sakra and the Uw m He was desirous of placing a M covered with pure 'gold on tho 
Sandoshia Chdtl," which is 900 tendaungf* in perimeter, 225 in diameter, and'183f in 
height. 17 



On Sunday, the 8fch wasing of the moon of PyAW, 1136, Safckartj, the King left Av . i 
the magnificence of Baki-a, leaving the city of Mahasudassana for the purpose of worshipping 
at the Cauhrnani OhAti, He was escorted by 80 battalions of loud and naval forces ; by 1 600 
elephants, headed by the Un rtdy* s by 500 ponies from the royal stables, headed by the 
royal charger, yJtfrajJnTgin, whirh was four tawg*, two maik*, and four leftits high ; by 



Now oaUed MyanngmyA in tha Boasein diiatriot. 



" L 

for 



1893.] POlUSDAtfNG INSCRIPTION, 

20,000 cavalry men ; by other members of the four-fold army ; by various tributary Sobw&s 
and Mydzas ; by ministers and military commanders of different grades, who were distinguished 
for their birth, character, and talents ; and by the members of the royal family, consisting of 
sons, brothers, kinsmen, queens, concubines, and attendants (of the King). The E[ing em- 
barked on a beautifully-wrought bejewelled raft, furnished with all regal splendour. Four 
white umbrellas were planted on the raft, which was surrounded by various kinds of gilt boats 
and other rafts. During his progress, the King was accompanied by over 200,000 infantry, 
cavalry, and elephants. At every stage on the journey, high festivals were held. On 
Monday, the 8th. of the waning moon of the same month, Prome (Pyimy6) was reached, 
and the King took up his temporary residence on the sand-bank at the mouth of the 
Nawinchaung. 

In the 8th year of his Buddhahood, Gautama Buddha, at the solicitation of the merchants 
of Vanijjagama in Sunaparanta, visited the sandal- wood monastery built by them, and left two 
impressions of his Holy Foot on the banks of the Kamanta river, for the adoration of all dvas 
and men, including the people of the My&n Country. On his return, he turned round the 
soles of his feet, and pronounced an oracle on the summit of a hill, which, in after times, was 
called the Paw&Suodaung. The King, observing that the pagoda erected by his ancestors 
on that hill would not last for ever, resolved to replace it by another, which would last 
throughout the 5,000 years allotted by Buddha for the continuance of the Beligion, and 
which would be an object of adoration by all men. As he was possessed of such might 
and power as to cause the consummation of his wishes by the co-operation of the Nats, 
who watch over the Beligion, and by 'Sakra and other Nats, the t't of the Digdn Sandoshin 
was brought away by 'Sakra and the Nats for the purpose of being enshrined together with 
images, cMtis, bone-relics, and hair-relics. In order that the pagoda to be built might last 
throughout the 5,000 years allotted for the continuance of the Religion, its foundations 
were laid on a massive rock. Gold, silver, and m$ffyS lB bricks were laid as foundation- 
stones, and the building of the pagoda, which was 16 f b&ndaungs 1 * in diameter, was begun 
on Wednesday, the 9th of the waxing moon of Tabddwb, 1136, Sakkaraj, and 2318, Anno 
Buddhse. As when King Siridhammasoka built 84,000 .pagodas, &c. there was an eclipse of 
the moon on the evening of Wednesday, the 1st of the waning moon of Tabddwfc. 
When the moon had become bright and clear, in the capacious receptacle-chamber were 
deposited great numbers of gold and silver images and chetis, bone-relics and hair-relics, and - 
many representations of the Buddha at the Mahabftdhisattatth&na. The building of the pagoda 
was finished on the 7th day of the waning moon of Tab6dw&, and it was named the 
Nytodomyintt- On its completion, it was worshipped by the King, His queens, sons, 
daughters, brothers, kinsmen, ministers, and generals. 

The King left Prome on the 8th day of the waning moon of Tabddwfe. He placed 

a golden '$ on the Digfin S&ndoshin Chti, and completely covered it with new gilding 

Wednesday, the full moon day of Tabaung. From the date of his arrival to the 2nd 

* the waning of the moon of Tag% 1137, Sakkaraj, he held high festivals in honour . 

obtrtfwpagoda and made great offerings. On his return, he reached Prome on the 8th day of 

the waxing moon of Eas6n 1137, Sakkaraj, At an auspicious hour after midnight 

on Saturday, the full moon day of the same month, the King placed a golden t'$ on the 

P&SftSdaung Pagoda, and completely covered it with gilding. An offering of food and priestly 

requisites was made to the Royal Preceptor and a great many other monks, and festivals were 

held in honour of the occasion. 

" For this, my good deed, may I become an Omniscient One, surpassing others in wisdom, 
and .* 

-* 
^ 

1 * *** copper in proportions -of half and half. 



6 TEE INDIAN ANTIQTTART. [JANUARY, 1893. 

JSTOEES. 
Obverse Face. 

lane Z.Pddagge~sele is a Pall translation of the Burmese appellation Paw&Sugdating, the 
'* foot-print hill," which is supposed to hare subsequently been corrupted into P6tldaung. 

According to a tradition, which is fully recorded in the MaMydzawin, Gautama Buddha, 
in the fifth year of his Buddhahood, was presented by the two brothers, Mahapunna and 
Chulapnnna, with a sandal-wood monastery situated at V&otjjagama^ otherwise called Legaing, 
in Sunaparanta. 20 The sage accepted the gift, and occupied the monastery for seven days. 
During his temporary residence there, he left two impressions of his left foot : one, on the top 
of the Thitsaban Hill, at the solicitation of the Rishi Sachchhabandha (Thitsabanda), who had 
been converted to Buddhism, and the other on the left bank of the Manchaung at the solici- 
tation of $amanta, King of the Nagas. 

* On his return, from the top of the P6SuSdaung Hill, where he turned the soles of his feet, 
Gautama Buddha saw a piece of cow-dung floating in the sea, which stretched to a range of 
hills on the east. At the same time, a mole came and paid him homage by offering him some 
burrowings; On seeing these two omens the Master smiled, and being asked by Ananda the 
cause of his doing so, he replied : " My beloved jLnanda, after I have attained parinirvdna, and 
after the Beligion has flourished for 101 years, five great events will happen : (1) there'will be 
a great earthquake ; (2) a great lake will appear at the PoSuS point ; (3) a river, called Sam6n 
SamySk, will appear ; (4) the P6pa Hill will rise up perpendicularly through the upheaval of 
the earth- (5) the sea will recede from the land on which Thatfe'kh.e'ttara will be built in after 
times. The mole before us will be incarnated as Duttabaung, King of TharSkhSttara, from 
whose reigri -will date the establishment of my Religion in the Country of the Mranmas. 21 

The above tradition appears to be pregnant with historical truth. Both historical and 
geological evidence goes to show that the country up to Prome 22 was, at one time, under the 
sea. A hill, to the south of that ,town, is called to this day Akauktaung or Customs Hill, 
from its having been a station, where.customs dues were collected from the ships that visited 
the port. -' 

The following ezfcacfc from Mr. Blanford's account, published in the Journal of tJie Asiatic 
Society, Bengal, Vol. XXXL, 1862, fixes the probable age of the P6 P a Volcano in the Mvin. 
gyin District of Burma : - J 

"The ^riod during which Puppa (Pfipa) was in action was therefore, 'in parts at least, 
not. -later than that of the . deposition of beds containing remains of Blephas, Mastodon 
'K C6 r * P T ?T' ^d Ruminants. The geological age of these beds has/ with 
doubt, been consxdered to be Miocene, but from their eneral fauna and especially 






Sh4a 



0) 



JASTTABY, 1893.] POSDSDATOG INSCRIPTION. ? 

action within, the memory of man, a circumstance, on the grounds mentioned, extremely im- 
probable. The occurrence, on the summit, o the common brakes, and doubtless of other 
plants "of temperate -regions, renders it probable that the close of the glacial period found its 
surface in a fit state to support vegetation." 

Line 3. The Jinaehakka or Anno Buddh, corresponding to the year of Sakkaraj 
or vulgar era, is indicated throughout the inscription, by mnemonic words used in astrology. 
The method of expressing numerals by means of "words is also a South-Indian practice, which 
is fully described at pages 5759 of Burnell's Elements of South-Indian Paleography. It may 
be noted that the Burmans reckon their Bra of Religion from 544 B. 0., the year, according 
to them of the parinirvdna of Gautama Buddha. 

Line 4. The Digumpaehti of the Pali appears to be a translation of the Dag6n ChSti, 
now called the Sh.w6 Dagdn 33 the celebrated pagoda of Rangoon. The correct appellation 
should be Tikumbliaclidtl according to pages 16-17 of Forchhammer's Notes on the 
Early History and Geography of British Burma. L, The 8hw$ Dagon Pagoda. 

Reverse Face. 

Line 2. It is the belief of the Buddhists of Burma that the ShwS Dag6n Pagoda 
contains the relics of the four successive Buddhas of this Bhaddakappa, namely, the water 
strainer of Kakusandha, the bathing-robe of Konagamana, the staff of Kassapa, and eight hairs 
of Gautama. 

Lines 3 8. The division of the Burmese Empire under S*inbyuyin into sixteen states 
or provinces is interesting, as it illustrates the substitution of classical names of India for native 
appellations. See Appendix B to Yule's Mission to Ava for similar classification effected during 
the reign of J>alnn Mindaya in 1636 A; D. 24 

ki ne 7. Kafc&mwdyin is the Burmese appellation for Mai^ipnr. Sir Arthur Phayre 
derives MwSyin from Moranga or Moriya, and identifies it with the Knbo" Valley in the Upper 
Chindwin District (Journal of the Asiatic Society, Bengal, Vol. XXXIII, page 15). In- the 
Mahdydzawin- it is stated that Dhajarajfc, a king of the Sakya race, settled here, after his 
expulsion from Northern India about the middle of the 6th century B C. Upper Pagan was 
built by him. He married Nagachhinna, the Queen of Bhinnaka, the last of the Tagaung 
kings, who, on his expulsion by the TatArs, fed to Male and died there. On the destruction 
of the Tagaung dynasty the people were divided into three divisions and one emigrated to the 
Shan States ; the second to the country of the Pyus and Kanrans, over which Muduchitta, son" 
of Kanrajagyi, had formerly ruled as king ; and the third remained at Male with Nagachhinna. 
Tfce finding among the ruins of Tagaung of terra cotta tablets, bearing Sanskrit legends, 
affords some corroboration to the statement of the native historians that, long before Anorat'azo's 
conquest of J>atdn in the llth century A. D., successive waves of emigration from Gangetic 
India had passed through Mai?ip1lr to the Upper Valley of the Irrawaddy, and that 
these emigrants brought with them letters, religion and other elements of civilization. 

Line 8. JSyavad^hana is the classical name of the ancient kingdom of Toungoo 
(Tanng-ngu). ' \ 

line 9. The Han S'inbyii, or the white elephant called HAn, was one of the animals, 
from the possession of which King S'inbyuyin(Lord of the White Elephant) derived the title, 
he is known in history. 

11. _ The charger called the Natfrayinbyan, which is described, in the language of 
jon, as being 4 taimgs, 2 maik$ t and 4 letbits, or nearly 22 hands high, appears to be 
presented by foreigners. A Burman pony rarely exceeds 13 hands. 

i a contribution to the orthography of this word I may note that a French traveller of 1786 calls it 'la 
_ Digon.' See Tawiff-Pao, Vol. II, p. 397 ff, Forohhammer's conclusions are, I think wrong. At any rate 
are not actually supported by any authoritative document I have yet seen, ED.] 
"a* [Mindon named some of the quarters of Mandalay by P3Ji names* Ep.] 



8 THE rSTDIAST ANTIQUARY, 



Line 15* BatanAptoa^ is the classical name of CA va) Awa or Iowa, or Shw& W4, ft the 
golden entrance,' as it is called in the language of poetry and song. It -was founded by 
Badominbya in 1364 A. B., its site being selected for its- strategic position at the confluence 
of the Myi(t)nge and Irrawaddy rivers, and for the_ swampy nature of the ground on its open 
face. Ava was the capital of Banna Proper for nearly five centuries. It witnessed the Chinese 
and Shan invasions* the desperate struggle for supremacy between, the Burmans and the 
Talaings, and lastly a British army advance within four marches and dictate its own terms to 
Bagyido at YaadaWL Through its- antiquity as the capital of Burma, it is better known among 
the neighbouring nations than Slrwebo, Sagaing, Amarapura,. or Mandalay. Even to this day, 
the seat of the Burmese Government is known to the Chinese as Awa, and the Shans call the 
Burmese king e Khun hfc kham Awa,' the Lord of the golden palace of Ava. 

Line 17. The sand-bank at the mouth of the Nawinchaung, where S'inJbyuyin took up hxs 
temporary residence, may be seen to this day. 

Line 18* MranotaingS means the country of the M*y&n. Sir Arthur Phayre derives 
Mranma from Brahm^ (see page 2 of his History of Burma). The exact derivation and mean- 
ing of the designation, by which the Burmans are known, have not yet been settled. The 
term Mranma & not met with is Burmese history till the First Century A. D. In Marco 
Polo's Travels, Burma is referred to as the kingdom of Mien. The Burmans are known 
among the Chinese as the Mien, and among the- S-bans as the MB, the same appellation by 
which the Mongols are known among the Chinese. Jn the accounts of Burma written in Pfiji 
the country is kno-fcm as 3MEarammadsa. If Sir Arthur Phayre's derivation is correct, it is 
difficult to justify the action of the learned priests of the 14th and 15th centuries in making- 
use of the barbarous, appellation Maramma in lithic inscripbioBS as well as in literary works, 
while they had the familiar term Brahmsi for their national designation. 25 

The various theories on the subject are thu-s. summarized in the British Burma Gazetteer 
(Volume I. pages 141142). 

** The name by which thet Burmans call themselves is MySjnmi or Mr^mma, commonly 
pronounced Byamma or Bam-ma (Bama). Mr. Hodgson appears to conclude that the appella- 
tian can be, traced to the native name for e man ' : Sir Arthur Phayre that it is derived f roxn, 
Brahma, signifying * celestial beings/ and was not adopted till after the introduction of 
Buddhism and after several tribes had been united under one chief : and Bishop Bigandet that 
it is another form, or a corruption, of Mien,, a name the Burmaaa brought with them from the 
Central Asian plateau*" 

tine SLThe Boytl Preceptor was the Atutt Say&dd, whose full title was MaMttdaya, 
sadhammarajaguru. He was the J>&]?anbain g or Buddhist Archbishop, appointed by Alaung-, 
p<aya, when the latter became king. The Say&do retained his office throughout the reign of 
five kings, and was removed by B6dop'ayii for his schismatic Doctrines. 

JTOTE ON SOME AJANTA PAINTDTGS. 

BY L. A. WADDED M. B. 

In February 18921 communicated to the Bengal Asiatic Society a detailed description 
ofthatfegmentali fresco hitherto known as 'the Zodiac/ which occupies a conspicuous 
^ajem the verandah of Ajanta Cave *. XVII. By a reference to the e*tat partings 
of the r Lamas, I was able to interpret its details and restore its chief blanks. It. is a Bhavana 
chafaa or Pictorial Cycle of Existence, and its chief value for scholars lies in the fact 



AwTittUARYj THE POsUSDAUNG INSCRIPTION. [ 1 ] 

TRANSCRIPTION INTO MODERN BURMESE CHARACTERS. 

Obverse face. 

ODODD OOOOGCOO 3QCJOOGCOO 



COOCj G 

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r 2 1 THE POSUSDAUNG INSCRIPTION. [INDIAN ANTHIUARY. 

oo of oS^oS opooSttq g6t$x>& c5cpc j! cooo^ogS WOODS!* co 

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INDIAN AimauiRY.] THE PO.U*DAUNG INSCRIPTION. [ 3 J 



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THE PO8UDAUNG INSCRIPTION. [ INDIAN ANTIQUARY. 



(99) 



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INDIAN ANTKTOARY.] THE PO*U*DAUNG INSCRIPTION. [ 5 ] 

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JANUARY, 1893.] NOTE ON SOME AJANTA PAINTINGS. 9 

that in the outer circle are pourtrayed in concrete pictorial form, the twelve nidanas, regarding 
the exact sense of which there have been so many divergent opinions, owing to scholars 
hitherto having had only the ambiguous Pali and Sanskrit terms to interpret from. 

Again from Lamaic sources, I now offer a note on two more of the Ajanta paintings, 
which may be of interest at the present time, when a new edition of these paintings is being 
published. 

I. -Aval6kita as *The Defender from tlie Bight Dreads.* 

This painting is also in Cave XVII., forming No. B in the series of photographs of 
Mr. Griffith's copies, and IV. in the report of Dr. Burgess, 2 who, in his brief note of eight 
lines, entitles it ' the Litany of AvalokitSsvara,' and notes that 'of the oval compartments at 
each side only a few can be partially made out.' 

This picture is not very uncommon in Tibet, where it is known as ' Avalokita 3 The 
Defender from the Bight Dreads.' It is thus described by the great Lama Taranatha in bis 
0sung-&bums or The Himdred Thousand Sayings. 

Arya Avalokita is represented in a standing posture in the form of a rwki* of a white 
complexion, with one face and two hands. The right hand is in the < bestowing* attitude - 
(mudra). The left hand holds a rosary 5 and an anointing vase or pitcher. 6 He is dressed in white 
silk, with Amitabha seated in the locks of his hair. 

The secondary figures depict scenes, which are eight in number, four being on each side 
of the central figure. On the right are the following scenes : 

1. Dread in Fire. Two villagers being at enmity, one of them set fire to the other's house ; 

when the one in the burning house, unable to escape, prayed * 1 Aval6kita ! * Instantly - 
over his house appeared a white cloud, which gave forth a copious shower of rain, and so 
the fire was quenched. 

2. Dread in Prison. Once a thief entered the king's store and finding there a vase of wine 

drank deeply, and becoming intoxicated fell asleep. In the morning the king's servants 
found him and having fettered him cast him into prison. In his distress the man prayed 
to Aval&kita. Then a bird of five colours, an incarnation of Avalokita, appeared and loosened 
his chains, and the prison door was opened and the man escaped to his home. 
. Dread in Plunder. A wealthy merchant set out to Maru, with a thousand camels and 
five hundred of the best horses laden with valuables. He saw by the way the bones of 
many previous travellers; who had been murdered by robbers; and he himself was 
attacked by these robbers. In his fear he prayed to Avalokita, when instantly appeared a 
host of heroes armed with swords incarnations of Aval&kita himself , who came to the 
merchant's rescue, and defeating the would-be robbers the merchant escaped in safety. 

4. Dread in Water. Five thousand merchants went to the Southern Eatnadwlp (= Ceylon) 
in three ships. In returning to their own country they filled one ship with jewels and 
setting sail they reached Chandan-bhumipradhan-dwiV The 'wealth-owners' (spirits) of 
the ocean being angry, sent storms which blew the ships out of their courses. And when the 
ships were enveloped in a mighty wave and about to founder one of the merchants prayed 
to Aval&kita. Then instantly the storm ceased, and they all reached their own countries 
in safety. 

a Arch. Swvey, West-Indi^ Rep. No. 9. 

8 spyan-ras-gfdgi. There is no element in the word representing fivora. 

* Drang-srong. 6 Tlie rosar y is almost a ckrih& o Avalokita. 

e a pyttlug* ( literally ' crown of head ' + ' to put ') : Beal, i*yu-U, II. 137) appears to have misinterpreted 
this object. It is also believed to hold perfume. 

7 Tsan-Zdan-sa-wchhog kyi gling, probably the Sunderbans or their eastern section, the modem Bandwip. 



THE INDIAN ANTIQUARY. 



[JANTTABY, 1893. 



party of 



On the left hand of the central figure are depicted the following -scenes :- 
6 Dread of Enemy. A Hug named Otibishar WM sleeping in a grove, when 
^td en^surronndfd him and were about to Mil hun when he prayed .^ 
tho instantly appeared, and from beneath his feet arose a fearful wind which d.sporsed 

the enemies to ' tlie ten directions, 9 

6 Dread of Elephant. A girl went to a forest to gather flowers. She encountered an 

elephant named JCWktO-P Woody), which caaght her aronnd the waist with his trunk and 
was about to kill her, when she prayed to Avalokita. Then the elephant instantly released 
her and she escaped unhurt. 

7 Dread of Lion. A wood-cutter went to a forest, and met a hungry lioness which was about 

toseizeandeathim. Being much terrified he prayed to A valfikita. Then instantly appeared 
a white boy 8 dressed in tree-leaves and lifting him up bore him off through the air and set 
him down in the midst of the city. 

8. Dread of Venomous Snaksa. A courtesan on her way to a merchant's lioase after dark, 
after leaving her house was attacked by a black venomous snake. In her fear she prayed 
to Avalokifca, then the snake immediately became white (t'.e. harmless) and disappeared into 
the river. 

II, The ffine B&dlusattvas.' 

This group of Buddha and ' The Nine Bfidhisatteas' is also in Cave XVII. and forms photo- 
graph 4 B details of L' of Griffith's Series and paragraph XXXI of Rwrgcss, who merely notes 
regarding it that Buddha stands- surrounded by four Arhats and two Bodhisattvas. 

'The Kine-B6dhisattvas' consist of four unadorned disciples standing in froat, and in the 
background five bejewelled and crowned lay devotees. TAranatha describes thorn in his ?wdsad 
Irgya. or The Hundred Deeds. Following his description, I give hero a key to the picture, in 
which the firm-line ovals represent the faces of the figures in the foreground, and the dotted 
avals the faces of the background figures of the- group: 




1. 
2. 
3. 
4. 
5. 
6. 
7. 

a 

9, 
10. 



Sfikya Muni. 

Samantabhadra, incarnate as a disciple of Buddha* 
Vajrapani do. 

Manjn&rl do. 

Avattkita do. 

Brahm^ incarnate as an earthly king to hoar Buddha's teaching. 
Indra . do. do r 

iSwara .do. do. . * 

do. do. 



Zing f 1pas^najit w O f K6sala, a contemporary of Buddha and one of his first converts. 
_ This is of course a mythical arrangement of Buddha's disciples. But tho Lamas, following 
feheir Indian 'traditions, explain that four of the historic disciples of Buddha and four of 



8 Literally >.' : , . " . . . . Qp. dj. p . 89 . 

u ,W-rgyal. .See also Csbma de Eorosi in Asiatic Researches, XX p. 76, 294, &Q. 



JANUARY, 1893.] KALYANI INSCRIPTIONS. 11 

liis lay hearers were incarnations of the deities and Mahayana B6dhisattvas above specified. 
Attention is invited to the rosary as the chinha of Avalokifcesvara. Indra's third horizontal eye 
in the forehead is also characteristic, and Indra is usually the umbrella-holder to Buddha. 

In conclusion, I may note that for several years I have been engaged on a work dealing with 
quite an untrodden field of Indian Buddhism, for the study of which I have had exceptional 
opportunities, viz., * The Tantric Buddhism of Magadha as illustrated by its remains, and in its 
relations to the, Lamaic Pantheon.' 



A PRELIMINARY STUDY OF THE KALYANI INSCRIPTIONS OF DHAHMACHETI, 

1476 A. D. . 
BY TAW SEIIT KO. 

The absence in the Buddhist Church of any organized ecclesiastical hierarchy under a 
central Government renders it imperative that some kind of efficient check should be devised 
for the due maintenance of discipline, harmony, and moral control. It was, therefore, 
ordained by Gautama Buddha that twice in the month, at full moon and at new moon, and also 
once a year, at the end of the rainy season, meetings shoald be held, where the assembled priests 
should be asked whether they had committed any of the offences mentioned in the Pdtimd&kha, 
or whether the commission of such offences by any of them had been seen, heard of, or suspected 
by the others. The former meetings are called itydsatha and the latter pavdrand. For the 
purpose of holding these meetings, at which It is the bounden duty of all priests to attend, 
it is necessary that a convenient and central place should "be appointed. Such a place 
is called a sima, 1 and the ceremonial for its consecration is prescribed in the second khandkdka 
of the MaMvagga, a part of the Vinaya Pitaka. This ceremonial has, however, been inter- 
preted in various ways by the commentaries and scholia on the Mahdvagga, such as the 
Vmayatlkakathd, SdratthadipanQ, Vimatwinodant, Vinayatikd by Vajirabuddhith6ra, Kahltha- 
oU&ran^ VinayaviniehchJiayapalcarana, Vinayasangahapakarana, SimdlarJsdrapakarana, and the 
SimdianMrnsa&ffaha ; and the object of the Kalyaiil Inscriptions is to give an authori- 
tative ruling on these varied opinion**, and to prescribe a ceremonial for the consecration 
of a sima, which shall be in accordance with what is laid down by Gautama Buddha, and which, 
at the same time, shall not materially conflict with the interpretations of the commentators. 

Incidentally the inscriptions are mearrfc to prove the * apostolic succession of the 
Buddhist priesthood of Burma, and give a good deal of valuable information as to the 
geography of the period. So- many positive current dates are also given, with 
references to Sinhalese and Burmese History, that the historical truth of many of the 
statements contained in them should be capable* of conclusive proof, 

A sima serves another purpose than, that above explained. It is the place where 
the upasampadft ordination and other ecclesiastical ceremonies are performed. Unless 
the consecration of the sima is considered to be valid, the ceremonies performed 
therein are held to be null and void. Hence a simft is intimately connected with the 
existence of the Buddhist Priesthood, on which the .whole fabric of Buddhism rests. 

The following account of the manner in which simas are at the present day con- 
secrated In Burma will be of interest, as showing how the accretions of ages have 
modified the simple ceremonial of G-autama Buddha. A piece of land suitable for the 
consecration of a sima, and generally measuring about 105. or 126 feet ia perimeter, is obtained 
from the British Government, which declares that the land is visuthgdma, that is to say, land in 
respect of which revenue and all usufructuary rights have been irrevocably relinquished by the 
secular authorities in favour of the Buddhist Priesthood. Within the limits of this land, the 
learned and qualified priests, who have been appointed ta perform the ceremony of consecration, 

1 The modern Burmese word for this is J>$fltf , spelt aim. 



12 



THE INDIAN ANTIQUARY. [JAirtrAfcY, 1893. 



mark the extent of the simd. At the distance of about ten feet from the boundaries thus marked 
an outer boundary-line is indicated. The land enclosed within these two boundary -lines is levelled 
and cleared and besmeared with mud. When the mud is dry, allotments of space, measuring 
six by three feet, are marked out in rows with lime or red earth, and an awning is constructed 
over the whole ground. Then a Chapter, consisting of ten or fifteen priests, take their seats m 
the first allotment of space in the first row and proceed fco intone by turns the kammayacbft 
for|he desecration of a sinia, it being held necessary that, for the proper consecration of 
the new simd, the one which may possibly exist on the same site, should be first desecrated. 
This ceremony is repeated till the last allotment of space in the first row is reached. The priests 
then seat themselves in the last allotment of space in the second row and continue the intona- 
tion of the same kammavdcM. The same ceremony is repeated till the first allotment of space 
in the second row is reached. Thus, once in a forward order, find then in a reverse order 
of the allotments of space arranged in rows, is the same Jeammavdchd intoned till the number 
of rows has been exhausted. The ceremony of desecrating a simd is repeatedly performed 
for about a week or ten days, After #us, one op twq days' rest is given to the officiating 
priests. 

Twenty or thirty learned and qualified priests are now selected ; and they proceed to 
mark the limits of the proposed simd, such limits being smaller in extent than those of tho 
visumgdma. At the four corners of the site of the simd, ami also on its sides, pits are dug 
deep enough to hold as much water as will not dry up before the conclusion of the intonation 
of the kammavacha for the consecration of a sim& such water being regarded as tho 
"boundary. At the distance of a foot and a half from these pits, towards the inside, bamboo 
trellis work is set up, and the space thus enclosed is decorated with various kinds of flags and 
streamers, water-pots covered with lotus and other flowers, plantain trees, sugarcane, coeoanut* 
flowers, \>abye leaves, and nfad grass. The awning mentioned above is likewise adorned with 
a ceiling of white cloth and with festoons of flowers. 

Heanwhile, the pits are continually filled with water, so that it inay not dry up before tho 
ceremony is over. When the time approaches for the ceremony to begin, no more water is 
poured into the pits. Near each of them, a junior priest is stationed to furnish tlu) officiating 
senior priest with replies in respect of the boundaries of the simd. At the appointed Lour, th<j 
senior priest, holding a JcmimavdcM, slowly walks along the boundary-line of the sittiA. 
Approaching the Eastern < water-boundary ' he asks : " Puratthimdya Aisdya At>A nwnittatii' 
and the junior prje.st answers: '* Udakafi, lhantf,." Similar question* /&nd answers are 
asked and given also at the South-eastern, Southern, South-western, Western, North-woHtern, 
Northern, and North-eastern points of the site, and to make the boundary. line continuous, also 
at the Eastern and South-eastern points, which have already been proclaimed. The questions 
and answers are asked and given first in Pali and then in Bnrniese. The same ceremony of 
proclaiming the boundaries is repeated by two other senior priests in succession. After tho 
boundaries have thus been proclaimed three times, the kammavftcha for tfce consecration 
of a samanasamv^sakasima is intoned seven (or eight) times by three of tho priests .at a 
time. After this, the kammavacua relating to the consecration of an avippavasasimft is 
chanted, 

At the conclusion of the above eereraonies, a statement recording the year, month, day, and 
hour at which the rimt was consecrated,the names of the senior priests who officiated at tho 
eteiaom 



eteiaomes, and the name of the simd, is publicly read out. Lastly, in honour of the pccasion, 
corums and conch-shells are soundefl, and muskets are fired, and a shout of acclamation i raised 
ay toe people. . 

The m,ove account is similar to tfcat recorded in the Ifalyanl Inscriptions, whieb 
5 ^wS* PP9ale '* * *" *"* rUUlM5 * Utllority 9n *** eeremoBial relating to 



. 1893.1 KALYASTI INSCRIPTIONS. 13 

Dhammachdtl, or Bamftdhipati, King of Pegu, who erected these inscriptions in 
1476 A. D., was an ex-priest^ who, in emulation of As6ka, Sirisanghab6dhi-Paakkamabuhn 3 
and other Buddhist kings of old, made the purity of Buddhism one of the objects of his earnest 
solicitude. The main object in founding the Kalya,ELi-sima appears to have been to afford 
to the Priesthood of Bftma&fiadSsa 2 a duly consecrated place for the purpose of 
performing the up6satha, upasampad^ and other ecclesiastical ceremonies, and 
indirectly to secure continuity in their apostolic succession from Mahinda, the 
Buddhist Apostle to Ceylon. It was held that the succession from S6$a and TTttara, 
the missionaries to SuvawabhUmi, had been interrupted in Burma because of the 
violent political convulsions to which the country had been subjected. In the llth 
century A. D., the Taking Kingdom o J>aton was conquered by Anurnddha or Anorat'azo, 
King of Pagan ; and two centuries later, the Pagan monarchy was, in its turn, overthrown by 
three Shan brothers, who took advantage of the dismemberment of the Burmese Empire caused 
by a Chinese invasion in 1284 A. D. While the Upper Valley of the Irrawaddy was passing 
through troublous times, the Talaings of. the lower country had been fighting among themselves 
after they had regained their independence from subjection to Burma. Thus, during the four 
centuries that preceded the accession of DhammachSti, Burma had scarcely enjoyed peace for 
any great length of time, and matters appertaining to the Buddhist Religion had not been 
efficiently supervised or regulated, 

The Kaly&ai-simft derives its name from the fact that it was consecrated by the 
Talaing priests, who had received afresh their upasampadd ordination at the hands of the 
Mahavihara fraternity, the spiritual successors of Mahinda, on the Kalyanl Biver near 
Colombo. In the fifteenth and sixteenth centuries Buddhist priests from all parts of Burma, 
from Ceylon and Siam, flocked to it to receive their upasampadd ordination. Even at fche 
present day, priests, whose ordination is of doubtful validity, will suffer themselves to be 
re-ordained in it. 

In preparing for the present study of the Kalya^i Inscription^ owing to want 
of time, I had no access to the original stone-slabs. The text was collated from two 
palm-leaf manuscripts, one of which was found among the papers of the late Dr. Forch- 
hammer, and the other was procured from the Bernard Free Library at Rangoon. On the 
whole, the latter manuscript, marked (B) preserves a better text, and has been generally 
followed in the present paper. Numerous palm-leaf copies of the PAH text of the Kalyanl 
Inscriptions are extant, and are carefully preserved owing to their containing an account of 
the proper ceremonial of consecrating a simti. No apprehension need, therefore, exist that 
there is any -material divergence between the present edition and the original text of the 
inscriptions. Indeed, the general accuracy of the MSS, above alluded to will be shown later 
on in this Journal* 

The Kaly&al Inscriptions are situated at fcaingganaing, the western suburb of the 
town of Pegu. They comprise ten stone slabs covered with inscriptions on both sides, and 
are arranged in a row. Owing either to the vandalism of the Portuguese adventurer, Philip 
de Brito, who, for ten years, held supreme power in Pegu at the beginning of the 17th century 
A. D., or to the insensate fury of Alompra's soldiery, who plundered Pegu in 1757 A. D. 5 all of 
them are more or less broken ; but the fragments, which are lying scattered about, are capable of 
at least partial restoration 3 . When whole, their average dimensions were about 7 feet high, 4 
feet 2 inches wide, and 1 foot 3 inches thick. There are 70 lines of text to each face, and three 
letters to an inch. The language of the first three stones is Paji, and that of the rest is 
Talaing, being a translation of the Pali text. 

a The modern " Kingdom of Pegu," that is, the Talaing Country. 

* [The Government of Burma has very kindly entrusted to me the task of restoring these invaluable documents 
to their original condition, as far as is now practicable. The work has been already begun. 



[FEBRUARY, 1893. 



THE INDIAN ANTIQUARY. 



of these lithio records regarding the 




* complete set of the Buddhist scrip - 
* * A ' D - If the ^^*^*w* 

!2 to historically true, the event would have been cohered to bo an important 
d would certainly have been mentioned in these inscriptions, which give a rr tt rfof 
t^ciBstndes of Buddhism in Burma and Ceylon, *nd which were erected by a king, who 
was called from the cloister to the throne, and to whom every kind of information was 
accessible. Considering that the identification with the SuvannabhAini of the ancient* hw. 
been m-ed in favour of three countries, namely, EAmannadesa, the Malay Peninsula, and 
Cambodia in all of which gold is found, one cannot help toeing sceptical as to the histori. 
2^2^ of * aeLnt relating to the mission of Buddhagh6sa to I>at6n. Such 
scepticism becomes somewhat confirmed, when it is borne in mind that there IB no palrooffinplii- 
calafunity between the Talaing and Sinhalese alphabets, and that Cambodian writers affirm 
that the great divine came to their country, vide Bowling's Kingdom and People of Shut, 
(Tol. I, page 36). See also the conclusions of Mr. Foulkes in his careful researches into tlu> 
legends'of Buddhaghosba, ante, Vol. XIX, pp. 121-122. 

My notes to the Kalyani Inscriptions are in preparation, and will form tho subject of a 
separate study with a transcription of the Pfili text into the Burmese character. 

In brief the * contents' of the Pali text on the three stones are as follows : 
OBVERSE FACE OF THE FIRST STONE. 
Introductory Observations. 

Convocation of the Third Buddhist Council and despatch of misuioiiariciH. Arrival of 
Sona and Uttara at Golamattikanagara in Scivannabhumi. Decline and fall of Human mul&sa. 
ITS conquest by Anuruddha, King of Pugama (PagAn). King Sirisanghaborlhi-Parakkamabjllm 
reforms Buddhism in Ceylon. UttarajtvamahathSra, Preceptor of the King of Pngftina, visits 
Ceylon, His pupil, Chhapata remains behind ; and, after ten years' residence, returns homo, 
accompanied by four other th$ras.- Schisms in the Buddhist Church at PugAina consequent; on 
the death of UttarajivamahathSra, 

REVEBSE PACE OP THE ElfiST STONE, 
Introductory Observations. (Concluded), 

Schisms at Dalanagara and Muttimanagara. Such ecclesiastical ceremonies as the 
consecration of a siind and upasampadd ordination are performed in various ways. Accession of 
Riimadhipati. His reflections on the valid manner of consecrating a shnd, 

OBVEESE PACE OP THE SECOND STONE. 
Mission to Ceylon. 

The King's rejections concluded. After consultation with the learned l/wrus ho in confirmed 
in his opinion regarding the simfivipatti and parisavigatti of the upasampadd and other ecclesi- 
astical ceremonies in RSmannadSsa. Twenty-two. tMras are invited to visit Ceylon and introduce 
into RamaSSadesa the Sinhalese form of itpaswrvpadd ordination, as practised by tlio MaliAvih&ra 
sect, founded by Mahinda. The invitation is accepted. Offerings for shrines and priests iu 
Ceylon, and presents for King BMvanekabahu, as also letters for priests aucl tlio king, arc 
prepared* Chitradftta and Rfhnaduta accompany the th$ras to Ceylon, 

. REVEBSE PACE OP THE SECOND STONE. 

Be-ordination of tlie priests from 



Departote of the party in two ships. Ctiitradtita's ship arrives first. Reception by the King 
of Ceylon. E&maduta's ship arrives,. Yarions shrines are visited. The priests from RAmaSJitv- 



1893.] KALTANI INSCBIPTIONS. 15 

desa are re -ordained on the Kalyani River by a Chapter elected from the MahaviMra sect. 
The Sinhalese King confers titles on them. Ramaduta's ship returns home and arrives safely. 
Chitraduta's ship is wrecked at Kalambu (Colombo). Chitraduta's party is again shipwrecked. 
The members of the party travel on foot to Nftvutapattana, whence four theras and their 
disciples travel on to Konialapattana. Of the latter party, six tli&ras and four young priests die 
and the rest reach home. 

OBVEBSE FACE OS 1 THE THIRD STONE. 

Consecration of the Kalyanl-sima. 

RAmftdhipati's reception of the eleven thtras, who return by Ramaduta's ship. A site is 
selected for the consecration of a simd for these fhiraa. Enquiry is held into the antecedents 
of the theras and their disciples. A Chapter consisting of nine thSras and five young priests is 
appointed for consecrating the proposed simd. Ceremonies of desecration and consecration are 
performed, and the simd is named the Kalyuni-sima, after the river where the officiating priests 
received afresh their upasampadd ordination. The priests of RamanSadesa request Ramadhipati 
to be permitted to receive the Sinhalese form of the upasampacU ordination. Suvannasobhana- 
the*ra is appointed upajjhdya. 

REVERSE FACE OF THE THIRD STONE. 
Establishment of the Sinhalese form of ordination in RamannadSsa. 

The priests of RamaianadSsa receive the Sinhalese form of upasampadd ordination in the 
Kalyfini-sima. B&madhipati's edict to the priesthood regarding admission into the Order, 
Expulsion of pseudo-priests from the Order. Royal gifts to Wiikkhus and sdmaneras. Horta- 
tory verses. 

I will now give a translation of the MS. Text. The transcribed text which follows the 
translation is that collated from the MSB. above alluded to. 

TRANSLATION. 

Obverse face of the first stone. 

Eeverence to the Blessed One, the Holy One, the Fulty Enlightened Otte. 

May the excellent Religion of the Conqueror flourish- and prosper, and may reverence be 
paid to Buddha ! 

The purification" of the Religion of the Conqueror T7as effected by Ramadhipati, King of 
RamannadSsa. An account of this event will be related. 

During the reign of Jiamadhipatiraja, King of EamaSSadesa^ the Religion of the Con- 
queror became, purified. 

Two hundred and eighteen years had passed away since the attainment of Parinir- 
vana by the Fully Enlightened One, the Sage of the Sakyas, when Dhammasdkaraja 
was inaugurated as king. In the fourth year after this event, owing to !Nigr6dhasa- 
manera, the King had great faith in the Religion of Buddha 4 ; and the gifts and honours to 
the priests greatly increased, while those to the heretics diminished. 

The heretics, for the sake of gifts and honours, embraced the ascetic life among certain, 
priests, received the upasampadd ordination, and promulgated their own heresies, such as the 
Sassata heresy. Some took orders themselves, assumed the guise of priests, and taught their 
own heretical doctrines. All these heretics mixed promiscuously with, and resided among, the 
priests, who performed uposatJw, and such other ecclesiastical ceremonies. Owing to this cir- 

* A.S the Burmese reckon tlie vnrinirv&na to have taken place in 544 B. 0., this yields 322 B. C. as the 
traditional date of the conversion of As&ka to Buddhism. 



THE INDIAN ANTIQUARY. [JAITOARY, 1893. 




in the Asdkarftma monastery. 

On account o these circumstances, King Dhammas6ka became desirous of ptmfying the 
Beligion by removing the impurity, heresy, and corruption that had anseu m i j and scoured 
the co-operation of Maggaliputtatissamah^ra. Haying acquired, by study, the know edge 
hL the My Enlightened One was a Vibhajjavadi, and that those who professed tho 
doctrines of the Sassata and other schools, were heretics, the King convoked an assembly of 
all the priests. Those who held similar doctrines, were commanded to form themselves into 
groups, and each group was dismissed one by one. There were six millions of priests pro- 
Lsing the Belfeion, who, if asked what the belief of the Fully Enlightened One wa, would 
say that he was a Vibhajjavftdi, while the sinful, heretical priests, who declared that Uio 
Fully Enlightened One professed the doctrines of the Sassata and other schools, numbered 
sixty thousand. The King directed all the sixty thousand sinful priests to leave the Order, 
and, saying: "Now that toe parisd has been purified, let the Saiigha perform uyosatW 
returned to the city. 

Therefore, M6ggaliputtatissamahftthra performed up6satha in the As6kArd,ma 
monastery in 'the company of all the six millions of priests. This being concluded, ho pro- 
mulgated, in an enlarged and expanded form, but on the lines indicated by the Blessed One, 
the treatise called Xathftvatthu, of which a summary had been expounded by the Blessed 
One. Subsequently, like as the venerable MahftkassapalftSra selected five hundred priests, iu 
whom all passions were extinct, and who had attained to the possession of the six abln'nnu, 
and the four patisambhidds, and convened the First Council, which sat for seven months ; and 
like as the venerable Mahfiyasathra selected 700 priests, in whom all passions were extinct, 
and who had attained to the possession of the six alkinnds and the four patisambhidds, and 
convened the Second Council, which sat for eight months ; even so did he (Mdggaliputta- 
tissamah&thSra) select 1,000 priests, in whom all passions were extinct, and who had 
attained to the possession of the six abhinnds and the four palisam'bMdds, and convened the 
Third Council, which sat for nine months. At the conclusion of this Council, ho foresaw, 
that, in the future, the Religion would be established in foreign countries, and sent RUC- 
tMras as Majjhantikath&ra with the injunction : " Do you establish the Religion iu such and 
such countries." Of these tlieras, he sent Mah&mahindathdra to establish the Beligion in 
the Island of Tambapanni, and SdgathSra and Uttarathdra to establish the Beligion in 
Bamannadesa, which was also called Suvannabliumi. 



At that time, a king, called Strim&s6ka, ruled over the country of 
His capital was situated to the north-west of the KSlftsabhapabbataehStiya. The custom 
half of this town was situated on an upland plateau, while the western half was built on a 
plain. This town is called, to this day, Gdlamattikanagara, 6 because it contains many 
mud-and-wattle houses resembling those of the Q-dla people. 

The town was situated on the sea-shore; and there was a raWchas% 3 who lived in tho 
sea, and was in the habit of always seizing and devouring every child that was born in the 
King's palace. On the very night of the arrival of the two tMras, the Chief Queen of the Xing 
gave birth to a child. The raklchast, knowing that a child had been born in the King's palace, 
came towards the town, surrounded by 500 other raWiasas, with the object of devouring it. 
When the people saw the raJekhast, they were stricken with terror, and raised a loud cry. Tho 
two th&ras, perceiving that the raWiasi and her attendants had assumed the exceedingly 
frightful appearance of lions, each with one head and two bodies, created (by means of their 
supernatural power) monsters of similar appearance, but twice the number of those accompany- 
Jag the raftMa9$,-and these monsters chased the raJcJchasas and obstructed their further progress, 

* Xmt Bilin in fee Shw$gyin District. e Ayet^ma ia the Shw^gyin DistridT ~ 



, 1893.] EALTAKI INSCRIPTIONS. 17 

When the pisdcJuts saw twice their own number of monsters created by the supernatural power 
of the two tMras, they cried out: "Now we shall become their prey," and, being stricken 
with terror, fled towards the sea. In order to prevent the return of the pisdchas^ the tMras 
established a cordon of guards around the country, and preached the Brahmajalasutta to 
the people, who had assembled together. At the conclusion of the sermon, 60,000 people 
attained to the comprehension of the Truth; 3,500 men and 1,500 women renounced the world, 
and the rest were established in the Three Refuges ' and the silas. Thus the Religion was 
established in this country of RamannadSsa by the two thSras in the 236th year? that 
had elapsed since the attainment of Parinirvana by the Fully Enlightened One, 

Thenceforward, in Ramannadesa, all princes, born on the anniversary day of that 
event, were named S6nuttara, In order to shield all new-born infants from the danger of 
being seized by the rakTshatf, the appearances created by the supernatural power of the 
th&ras, were inscribed on armlets, wristlets, and leaves, and placed on their heads ; and a 
stone, on which, the same appearances were engraven, was placed on the top of a hill to the 
north-east of the town- This stone may be seen to this day. 

Since its introduction, the Religion flourished for a long time in RamauSadesa. In course 
of time, however, the power of Ramannade*sa declined, because civil dissensions arose and the 
extensive country was broken up into separate principalities, and because the people suffered 
from famine and pestilence, and because, feo the detriment of the propagation of the excellent 
Religion, the country was conquered by the armies of the Seven Kings. Owing to these cala- 
mities, the priests, residing in Ramannadesa, were unable to devote themselves, in peace and 
comfort, to the acquisition of scriptural knowledge, or to the observance of -the precepts ; and 
the Religion also declined. 

During the reign of Mandharl, who was also known by his princely name of Stoiyakumara, 
4he power of the kingdom became very weak. This happened in the 1600th year 8 that had 
elapsed since the attainment of Parinirvana by the lully Enlightened One* 

In 1601, Anno Buddhae, and 419, Sakkaraj, King Anuruddha, the Iiord of Arimad- 
danapura, took a community of priests together with the Tipitka (from Ramannadesa), 
and established the Religion in Arimaddanapura, otherwise called Pugama, 

One hundred arid seven years after this event, or in the year 526, 9 Sakkaraj, King 
Slrisanghabddhi-Parakkamabahu punned the Religion in Lankadlpa. 

Six years after the latter event, or in the year 532, Sakkaraj, tTttarajivamahathera, 
the Preceptor of the King of Pugama, with the object of worshipping at the shrines in 
Lankadipa, set-out for Kusimanagara, 10 saying to himself: "1 shall embark in a ship with a 
great many priests. 1 ' Who was this Uttarapvamahathera ? He was a native of Ramanna- 
lUsa, and was a pupil of AriyavanisathSra', who was a disciple of Mahakajathera, a 
resident of Kappunganagara, 11 MahakajathSra was a pupil of Pranadassimahathera, who 
lived at Sudhammanagara.13 This mahdtUra was endowed with UUyajjhdna and alhinnu. 
Being thus gifted, he would, every morning, proceed to Magadha and sweep the court-yard of 
the Mahab6dhi tree in Uruvela, return to Sudhammapura, and go on his alms-pilgrimage. 
One morning, while he was sweeping the court-yard of the Mahabodhi tree, certain traders, 
who lived in Uruvela, and were on their way to Magadha from Sudhammapura, saw him, and, 
on their return, related what they had seen to the people of Sudhammapura, Thus it was that 
the possession of supernatural powers by Pranadassimahathara, as a concomitant of his attain- 
ment of UUyajjhana and abhinnd, became known. 

(To be continued,) 

^ Or 308 B. 0. 8 Or 1056 A. D. Or 1164 A. D. la The modern Bassein. See ante page 18ff. 

W gabaing near T^nt* in tie Hanthawa'ddy District. The modern J>aton in the Amherst District, 



13 



THE INDIAN ANTIQUARY. [JANUARY, 1893. 



THE NAME "BASSEIN." 
BY MAJOR B. 0. TEMPLE. 

The name Bassein is perhaps the most irritating of all Anglo-Indian corruptions, for 
there are three towns in the Indian Empire so named by Europeans at the present day, 
and none of them are so known to the natives. 1 

The most important of these towns is Bassein in Burma,* then comes Bassein in Bombay, 
and lastly there is Bassein in Berar. The natives of these respective countries call Bassein 
in Burma Pafr&ng, Bassein in Bombay Wasai, and Bassein in Berar BAsim or W&sim, 

Old European names for Bassein in Bombay have been Baxai, Baaim, 3 Basain, Baasai, 
Bessi; bat those for Bassein in Burma have been far more diverse, puzzling* and, it may be 
said also, interesting. It has been known by many variations of such widely differing words a 
Cosmin, Fersaim and Bassein. 

To take Cosmin first. Yule, Hobson-Jotson, s.v., quotes Cosmin in 1516 and 1545, Cosmym 
in 1554, Cosmi in 1566 and 1585, Cosmin in 1570 and 1587. In 1800 Symes quotes a chart by 
"Wood, called the "Draught of the River Irrawaddy or Irabatty," published in 1796, which 
gives bofeh Cosmin and "Persaim or Bassein," as towns 30 or 40 miles apart, I have in my 
possession an atlas of old maps of the regions about Burma, and from these I can add information 
on this point. Cosmi appears in du-VaVs map of the "Royaume de Siam et des Pays 
circonvoisins," 1685 ; in Tan der Aa's maps in 1720, (1) dresses sur tes wyagesde Nuno d& CiwJw, 
(2) demies par Lopo Scares d'Albegeria, (3) Batch map after Nuno da Cunha, (4) Dutch map 
after Balph I?itch, (5) Dutch map after "Lopo Scares d'Albegeria, (6) Dutch map after 
Pernando Perez d'Andrado (7) Dutch and French maps after Caspar Balby ; in Pierre M or tier's 
map of (< les isles d'Andemaon, Ceylan, les Maldives," 1740. Cosmin appears in that fine 
scientific production Coronelli's Route Maritime de Brest a Siam, 1685 ; in del'-Isle's Carte dw 
Indes et de la Chine, 1705, copied in 1710, and again by Covens and Mortier in 1720 ; in Van der 
Aa's maps, 1720, (1) deerit par Ralph Fitch, (2) Dutch map after Caesar Frederiks; in a French' 
map, 1764," Carte des Royaumes de Siam, de Tunquin, Pegu, Ava, Aracan." And, lastly, a 
French map, "Carte de TEmpire Birman dresse'e et dessine*e par Desmadryl jeune, 1825 " gives 
Persaim as 35 * milles anglais" north of Cosmin, Persaim being the more important place. 

For Persaim, Yule, s. v., quotes Dalrymple's Repertory in 1759, a chart by Capt, Baker in 
1754, Symes in 1795, and Wood's chart above mentioned in 1796. These two last he quotes for 
both Bassein and Persaim,* and also for " Persaim or Bassein." Crawfurd, Embatty to Ava^ 
p. 513, quotes Lester, 1757, for Persaim. 

Bassein appears to have come into use about the beginning of this century. It is Bassein 
throughout in Wilson's Documents relative to the Burmese War, 1827, who quotes, p. xliv. a Qawtte 
Notification of 1826. It is Bassein also in Jackson's map, 1826, attached to Wilson's book. 
Boileau Pemberton's eceedingly rare and admirable " Map of the Eastern Frontier of British 
India with the adjacent countries extending to Tunan in China," ' 1838, has Boaseiiu Bat for 
the lower portion of the "Irawatt-ee River" Pemberton expressly quotes " the cliarl oi f tlio late 
Colonel Wood of the Bengal Engineers and the map of Major Jackson, Deputy Quarter-Master^ 
General of Bengal." Snodgrass, Burmese War, 1827," p. 289, also has Bameiu throughout. 
By the time of the Second Burmese War in 1852 Bassein seems to have become thoroughly 
established, vide Wilson, Narrative of the Burmese War in 1824-6, 1852, p. 81 ; Laurie's Pegu, 
1854, pp. 218ff; and in most authors of the period. 

The evidence then is that up to 1764, A, P., Oosmin was the nsual European nurne for tlio 

ag ' lett ra f r " BasS iu " W r 



^t* * und an Nriti 

great Kbgnn Oaves m the Amherst District labelled in a Raagoou Photographer's show-book, The Cocoon Onto." 
WM "* ^ ^ BaSSeIn " 3 * ^^ ll Q * a let ra r " a " 



JANTIABY, 1893.] THE NAME "BASSEIN." 



place, that by 1800 the situation of "Cosmin" had become forgotten, that by 1750 Persaim 
had also become established, and that Bassein began to supersede Persaim about 1800. 

The modern Burmese name is Pabtog, by ordinary Burmese phonetics used for 
Pu>Sng, spelt Pnsin and Pusinu 

In the Kalyaui Inscriptions (1476 A. D.) we have Kusima-nagara for Bassein and Kusi- 
maman4ala for the Bassein division of the Talking Territories (RamannadSsa). In the Kaung- 
'mudfc' Inscription (1650 A. D.), 5 we have Zutdng, and in the P6uSdaung Inscription 
(1774 A. D.) we have again Kubgng (spell Ziisim). Yule says, s. v. Oosmin, that Alanngp'aya 
changed the name from Kufrtag to Puttog on his conquest of the Talaing Country in 
1755-60. This is comparable with that monarch's well-known deliberate change of the name 
Dagfin to Yaug&n (Rangoon) in 1755, 6 but Yule's statement is unfortunately bad history, 
because we have Yule's own and other evidence to show that Persaim (Put>6ng) was used before 
the date of Alaungp'aya's conquest in 1755-60. 

It is, however, evident from the above quotations that the Burmese changes of sound 
must have have been synchronous with the European attempts to pronounce them : that 
as long as the Burman said Ka&eng, the European said Cosmin, etc. : and that when the 
Burman changed his pronunciation KafrSng to PaMng, the European used Persaim. The 
uncertainty in the initial consonant was still observable among the Burmans up to nearly the 
middle of this century, for Yule, Ava, p. 352, quoting Colonel Burney, 1830, says it is uncertain 
whether he wrote Kothein or Pofchein for Bassein : " The letter in Burney's MS. is doubtful." 

This change from initial P to K in such names is not isolated, and is probably purely 
phonetic, for we have a well-known place name in Upper Burma, now called Pak'an (spelt 
Puk'an), which in old Burmese MSS. is written Kuk'an, Doubtless upon this hint other 
examples might be unearthed. 

The s in such words as Bassein, Syriam, Tenasserim, Cassay, 7 where the Burman 
distinctly uses IP, may be due to two causes. 

Firstly, the Talaing pronunciation may be responsible, as the Talaings use s for the same 
letter that the Burmese pronounce J>. The Talaing pronunciation of the name Bassein is PasSm 
or Pasim, according to dialect. 

Secondly, many early European writers, such as Sangermano, could not say I> and 
attempted to reproduce the sound by s. In Sangermano we have many instances of s for 
1? in<,parts of Burma beyond the influence of the Talaing tongue. 

Thus, Sangermano, in a short account of the Burmese language, writes, p. 145 8 : " Thus, 
I go is sua si ; I went, sua bi ; I will go, sut} mi." And again : " Thus, the imperative go is 
sub to ; is he gone, sua bi U ; by going, sub lien. 91 These vernacular expressions are really 
pronounced bwd $, bwd byi, bwd mi, bwa do, bwdbi Id, \>wd-'1yin? 

Besides the above we have such strong instances on the following : p. 95, seining \ 
p. 144, son^ong (three) ; p. 78, $esauccJi&=bw$l>aulccM 3 a sergeant, (see ante, Vol. XZ. p. 433), 
p. 104, Heng&salot, by mistake for Mengalasot, for the well-known book HihgaldbSk ; pp. 35 \ 

B Yule, Mission to Ava t p. 307. 

e, Yule, Hobson-Jobson, quotes in support Forclihammer's Notes on the Early Hist, and Geoff, of British Surma, 
No. 2, p. 12. Forcliliammer's statement that the word putyng means a " hot image-house " is false etymology, for no 
Burman would use the expression, but would say " ]?&t0Ml :" besides J>n0isnot an "image-house," but a "hall of 
ordination." It may be interesting to mate the following quotation from Symes, Embassy to Aw, 1800, p. 23 : 
* Previous to his departure from Dagon, Alompra laid the foundation of the town now ao well known by the name o 
Rangoon or Drangoon, which signifies victory atchieved (sic). Here stood in former days a large populous city called 
in the Pali Singounterra.' And here is a puzzle: close to "Dogon" in two maps by Van der Aa, 1720, both after 
Caspar Balby, is a place called " Lungon." If this = c Rangoon" the received tale falls. 

7 See Orawfurd's Embassy to Ava,, pp. 283-284, and Yule, Hobson-Jobson, s. v. 

8 The pages refer throughout the paper to the reprint of 1885. 

9 It must be remembered that, as Saugermauo wrote in Italian, ail his transcriptions of Burmese sounds must be 
treated as Italian words. 



20 TEE INDIAS AftTIQUARr. [JASTTTAR*, 1893. 



51, etc, CfafteM (=Manipur); pp. 53, 78, &c. J5^o^o^z=^a^*^,8 .title of King 
B6do<aa both before and after Ms accession to the throne, p. 177. Damasat^D'ammfo&t, the 



great Burmese law book (P4il, Dkammasatta, SJsr., Dharmamstra). 

Similar evidence is forthcoming from Quirini, who wrote in 1781 about Bishop Percoto, 
the missionary to Pegu and Ava. The good Bishop landed in Burma in 1 761, and died in 1776, 
In this book we have Satto^Thaton (Dat'&n) at p. 131 ; 3avedy=T?iarraivaddy (ParAwadi) at 
p. 177; Siriam throughout ; " il Re Pegnano Simwgh-To " ~ Vamindt, at pp. 98,100 ; ' questo 
libro, il quale Simingh-To cniamosi" = bamaindb at p. 94, and the word again at p. 78 ; (Jane* 
Kobe at pp. 76, 172. 

The pronunciation, of Persaim 10 must have been nearly Pasem, and that of Bassein has always 
been Bassin, both due, no doubt, to Talaing dialectic variation. In Sangermano, who wrote 
between 1783 and 1808, we have contemporary evidence of the sound of the word, at the time that 
Bassein began to supersede Persaim, in Bassino, thrice used by him at pages 67, 158 and 174. 

There has however been used a variant spelling side by side with Bassein in Bassien : vide 
a French copy of Wood's chart, 1795 ; Symes, Embassy to Am, 1800, pp. 16, 17, 18 28, etc. ; 
Two years iii Ava, 1827, p. 244; and a tract entitled Negrais Island and assien> 1852, by J- 
Martin, passim. Ever since Sangermano's time, ie has usually stood in Burmese transliteration 
for short t and frequently does so still, but to show the variant sounds represented by Symes 
and the writers of his and later times by identical letters I may quote his Talier), p. 34, for 
Talaing- Daveton s Reminiscences of the Burmese War, 1852, has, p. 276, Kokien and, p, 279, 
Kokien for Kdkkaing. 

Quirini in the book above quoted, Vita di Monsignor 0. M. Peroato, 1 781, never mentions 
Bassein, getting no nearer than "BTegraja 11 nuova colonia degl' Inglesi " (p. 117), unless we read 
a curious expression at p. 93 to include Bassein : " li Regni di Battiam, Martaban e Pegu, cui 
spettava la citta, e porto di Siriam." 

It may be as well to note here that the evidence now collected upsets the theory that 
the Besyngytai (frjwyyvrai) of Ptolemy represents the people about Bassein, or that . the 
Besynga (#4<yy a ) River is the Bassein River, or branch of the Irrawaddy (ISravatS). 12 At 
the same time it is right to note the following evidence : In a version which I have of Ptolemy, 
wwfeewna 4ieB Tabula, 1552, there occurs Besynga fl. In another version of 1590, copied by 
Saiison d* Abbeville in a Latin map called India Vetw$ 9 1674, there occur Posyngitis Reg % 
Besynga ft,, and Besynga Emporium. 

Postscript* 

Saagermano requires editing by the light of the increased knowledge of Burma that has 
been gained since he wrote,' and the English edition of his work was published, 13 andjthe work 
is well worth undertaking, The book is full of information as to the rise and cause of many 
common Anglo-Burmese words of the present day, and all the forms of vernacular words in 
it are worth study and annotation. The persistent use of zts for s is curious, thus : p, 59, 
ZaiotezStfiwdi p. 57, etc., ZingwaSingusct; p. 55, etc., Zm$iwGim=S<intyu8hin ; p, 50, etc., 
MazzoU^M^ym (Shw6b6=Moutshobo, see port, p, ?8); p. 67, ssicch^We (=tho lakhM of 
Indian armies); p, 90, wradfaBayddo for sarado (=Pali dchdriya + tfc>the modom pronunciation 
sa<&; p. 139, natsti, an evil spirit, for n&ts'd, 



tfeeerillt W word it should be noted that ia Rangoon the name of a well-known citissea, BAi Bhagwftn 
s awur, is sometimes written by Europeans " Bergwun Doss," as representing their pronunciation of the aroe, 
accent on the first syllable. So Ptsrsaim may well represent the sound of Pas&m, 
" , Hegraas, the ITegraglia of Sangermano, p. 38, 

?t!!!? e ' AnCient India ^ Srib&d ^ Ptolemy, p, 197. Yule, Ava, p. 205. 
^Atoanphon l of the I Burmes* Empire , compiled chiefly from Native dooumente I by the \ Bevntl, Father 

' by WiUiam Tandy ' D - 3> " ! Memto ^ f ^ * Bnb-ooninittee, I 
Onentel Translation Fun4of Great Britain and Ireland , I Sold by I John Murray, Alber, 
I**leuhall Street. I 



n an rean , o y on urray, er, 
I**leuhall Street. I MDOOCX^Xm. I The Beprint, Government 



1893.] POLKTALBS OF HINDUSTAN. *21 

It is also worth noting that he writes, p, 58, Siam as we do, but throughout his book 
Seiam for Shan. 

The sounds of J> and 8 always puzzled him, thus he wrote, p. 67, miodiglii and ioadigH for 
wySbajt and ywdbaji The hard sound of the Burmese ky, k*y, gy and g*y (which letters 
also represent the modern Burmese pronunciation of Jtr, Jc'r, gr and g'r) appears in the above 
two words, and in sesaucchi above quoted, and also in the following : pp. 66, etc., vunghi for 
wunji; pp. 91, etG.,ponghi for p'vnji This hard pronunciation is still common among Euro- 
peans in Burma in spite of the usual vernacular soft sound of k and g as ch and j in such 
circumstances. 

Quirini's book 14 is of much the same value in. this connection, though it has never 
been translated. Besides the instances of his expressions already- given he writes suemiudo 
(PP ^> 141) for shu-emyodo, while giving a correct explanation of the import of the word. He 
has rondai^yotidb : Cariani, as also has Sangermano (pp. 35, 36), = Karens, with which may be 
compared Crawfurd's (Embassy to Ava) Earians (p. 354, et passim) : and many other interesting 
words and names. 

Quirini has further a curious Miazza Pra Be dell' Ava^(pp. 79, 151, etc.), evidently meant 
for. S'inbyuyin (1763-1775). Miazza Pra may possibly stand for MySdu (P*aya), a title of 
that mighty monarch as prince. 

FOLKTALES* OP HINDUSTAN. 

BY WILLIAM CROOKE, O.S. 
No. 4 The Gadariyd and the Rani of Lalpur. 1 

Once upon a time a Raja went to hunt in a jungle . As he was returning he reached a 
great river on the bank of which was a fig tree (bargacfy and then he sat down to rest. Mean- 
while a boat appeared, coming from the direction of the city of Lalpur, On it a woman was 
sitting. She looked at the .king and let go the iron anchor of the boat into the water. After this 
she dropped a< ruby into the water, and opening her bodice showed him her breast and smiled 
at him, showing her teeth. Then she raised the anchor and went away in the boat. The RAja 
fell into great fear and returned to his palace, and went to sleep on his couch. Then a hand- 
maiden brought him his food, but she could not wake him. She returned and told the Rani, 
who went herself to the Raja, but she could not make him sit up or speak. Then the Rani pro- 
claimed in the city that whoever could make the Baja speak should receive half the king- 
dom. Many people came and tried to wake him, but no one succeeded. Then a shepherd woman 
(gaderin) came to the Rani and said to her, " My husband is grazing his sheep in the jungle ; if 
he be sent for he can wake the R&ja." The Rani sent her soldiers to bring the Gadariya. 
He said : " If one of the king's clerks (viusaddt) comes and makes a list of my sheep, and the 
king's soldiers graze them for me, I will come." The Rani ordered this to be done. So the 

Delia Vita I di Monsignor I Gio: Maria Percoto I della congregazione di S. -Paolo I Missionario ne' Eegni ! di 
Ava e di Pegu' 1 vicario apostolico e vescovo Massulense. \ libri tre I seritta dal padre I D. Michelangelo Griffini I 
della medesima congregazione I e I dedicati agl' illustriss sigg. I deputaU della citta' di I/dine. I per li Fratelli Gallici 
alia Fontana I con licenza de* superior!. The copy I have seen belongs to Bishop Bigandet, kindly lent me by him, 
It has a seal on the title page : Missio Barmana * India * c|J3 * Oblator B. M. Y. * On the title page also is 

the very interesting note written in caps : D. D. JO. BALM A E 0. B, M.V. \ EPISC. PTOLEMAID. I VICAR, 
APOSTOL. I AVAE ET PEGV I CL. EEGYL. S. PAVLI AP. I PROVING. TAVRINENS. I DD. DD. I A. 
MDCCCLIII. The date of the work is gathered from the colophon and other places. It contains pp. X. and 221, 
octavo. The colophon is worth reproduction here : Noi Riformatori della studio di Padova. A vendo veduto per la 
Fede di Rivisione, ed approvazione del P. F. Gio : Tommaso Mascheroni, Inquisitor General del Santo Omzio di 
Venezia nel Libro intitolato Della Vita di Monsignor Gio : Maria Percoto, etc. M. S. non vi esser cosa alcuna contro 
a Santa Fede Gattolica, e parimenti per Atfcestafco del Segretario Nostro, niente confcro Principi, e buoni costmni, 
concediamo licenza alii Fratelli Gallici Stampatori di ITcfcwe, che possi essere stampato, oaservando gli ordini in inateria 
di Stampe, e presentando le solite Gopie alle Pubbliche Librerie di Venezia, e di Padova. Dat li 24. Agosto 1781. 
(Andrea Querini Rif. (Alvise Vallaresso Rif. (Girolamo Ascanio Griustinian K. fii/. Registrato in libro a carte 17. a 
N. 139. Da7ide Marchesini Seg. 

1 A folktale told by Hlralal, village accountant of RSmgarh, Mirzdpur District, and literally translated. 



22- 



THE INDIAN ANTIQUARY. [JAJUIBY, 1805. 



Gadariya came and sat by the B&ja and after some time he woke. Then the Gadaviya asked 
him what he had seen, which caused him to sleep in this way. The RAja got up and took tlie 
Gadarija with him to the jungle. They reached the same river whore the tig treo stood. 
Then the RAjA told the GadariyA what he had seen. The Gadariya asked what he wished. 
The B'ViA replied that he wished to see this woman. The Gatfariya asked if he knew 'from 
where she had come and where she had gone. The BAjA replied that he did not know. The 
Gadariya answered "As she threw the ruby (Idl) into the water, she lives in Lalpur ; from 
her showing you the upper bone (asthi) of her chest, it appears that her name is the Bone 
Queen (AstlmM), and as she showed you her teeth, she must be the daxighter of the 
Tooth King (Danf-rajd)." So they both went off in the direction of Lalpur, They asked every 
one where Lalpur was, but could get no trace to It. At last, when it was very Into, they came to 
a village, where they saw a man ploughing with a pair of oxen, one very large and the other 
very small. The Gadariya said to him, "If you could not buy an ox to mali-h tho larger 
of the pair, why don't you sell the large ox and buy another small one and save it fow 
rnpees?" The ploughman answered, "How can I buy or sell P" The Gadariyu Kaid to the 
Raja, "I know that there is something curious about this ploughman's wife. Lot us stay 
with him for the night and I will afterwards explain it to you." So they arranged to stay 
with him for the night and went on ahead to his house, 'The ploughman's wife said, 
" There is no room here for you, but you can sit a short distance off." Whcm tlu plough man . 
came back from the field and heard what had happened, he made his wife give thorn a 
place to stay, and asked them if they would eat anything. They refused, and after sonic lime 
the BHJ& fell asleep in the ploughman's hut, 

The Gadariyfc remained awake. At midnight a lover of tho woman csunc and woni- inside?. 
As dawn came he said to her, " Give me some place to stay, as I cannot go awity now/* Bo phu 
told him to go into the large mud granary (Jwthld) inside the house, and plasterer! up the 
opening with clay. In the morning the RiijA and the Gadariyu wanted io go on, hut ilio 
ploughman would not let them go till they had eaten. Then the Gaduriysi said to tho plough- 
man, "There is something in your granary which does not grow in our country. Lot UK lake ifc 
and we will convey it to our land and grow it there." The ploughman agreed to lot thorn have 
ifc, but his wife objected. The Riija said, "Why do you object to give us suoli a Iriilo ?" Tlum 
they opened the granary and the man appeared, whom, having made over to the ploughman, 
the Bajn and the Gadariya went their way. 

As they went on they came to a garden which was in charge of a garden or woman (malln) 

and there they halted. She used to supply the Rfml of that land with floworw. The GtulariyA, 

knowing that it was the Rani, who had come in the boat, sent a message to her by tho Malm 

that the traveller, whom she had met near the fig tree, had arrived. The Rant put ROWO gold coins 

(ashrafl) in a tray, and covering them with rice secretly, gave it to tho MiUiu, and, ng if to who w 

her displeasure with her, marked her five times on each cheek with black, and told lior (,o givo 

the tray to the traveller and dismiss him from her house* If she failed to do HO she would have 

her children forced to work at stoking the furnace of the grain parcher. The GaflariyA, when he 

heard the account of the MAJin's interview with the Rfmi, said : There are still ton days of ilio 

dark-fortnight remaining. " When the light-nights come you will obtain an interview/ When 

that time elapsed he- again sent the MAlin to inform the Rani that tho traveller still awaited 

her pleasure. The Rini again appeared displeased, and gave the MAlin, as before, a tray 

filled with gold coins for the traveller, and, marking each of her cheeks with five lines of white 

, dismissed her. Then the MAlin came back, and striking the RAJA with a honse broom (H/-W) 

ordered him and his companion to leave her house. After five duys tho GadariyA n-gain sent 

the. Malm to the RAui to announce that the traveller was still waiting. The LlAnt again 

append displeased and pushed the old woman out of the wicket of her palace. Until* 

ba4nv* Minted her and .enquired what had happened. Then he told the RAJA, Tho 

means tb&Ut is by this wicket you are to go and visit her." 



, 1893.] FOLKTALES OP HINDUSTAN. 23 

When night fell the Raja went to the wicket. When he arrived there he found a silken 
string hanging from the roof of the palace. The Ga&mya said : " Ascend by this cord and 
visit the Rani." 

He went up, found the Rani there, and sat down beside her ; but through modesty he 
chanced to sit by the end of her couch, and the Rani, believing him to be a fool, gave him some 
pan and dismissed him. On his return he told the Gadariya what had happened, and he replied : 
" Well, as you did not obey iny orders, you will not see her again." 

Then the Gadariya purchased a small tent and he and the Raja got themselves up as 
ascetics (sdclliu) and stayed outside the town. He told the Raja to personate an image of Siva, 
and if anyone came to sit motionless and silent. He himself took a rice pounder (pn&saT) and 
went about the city saying, * I have worshipped MahadSva for 12- years and in answer to my 
austerities he has appeared on earth." All the people came to worship the deity. Finally the 
"Raju of the land and -his daughter the Rani came to worship. The Gadariya stopped "him out- 
side and said : " If you want to do worship, you must dismount and enter on foot." So he 
worshipped, and after him the Rani, she who had gone in the boat, came to worship. The 
Gadariya made her too come in on foot. As she came in the Raja, suspecting who she was 9 
opened his eyes. The Gadiriya said, " All my trouble is wasted." Thus the Rant was alarmed at 
seeing that the god had come to life, and went and told her father, the old Raja, who came and 
offered the Gadariya a handsome reward to take the deity out of his land, lest he should incur 
his curse. Finally the Gadariya obtained a Itaror of rupees from the old Raja. When he got 
the money he and the young Raja left the place. 

They went on to a neighbouring city, and then the Gadariya sent for a goldsmith (sundr) and 
had a quantity of splendid jewellery made. Then he dressed the young Raja in women's attire and 
adorned him with the jewellery, and promised to bring him back to the old Raja's city and again 
introduce him to the young Rani, but that he was not to come until the Rani gave him leave. 
The Gadariya then purchased a fine horse and a litter (pdlki). He mounted the horse himself, 
and took 'the young Raja in women's dress in the litter. When tbe old Raja heard that this 
equipage was approaching he went out to meet them and escorted them to his palace. The 
Gadariya said to the old Raja : " I am a Rajsi myself and this lady is the wife of my younger 
brother who has gone on his travels. I am going to search for him : meanwhile I request that 
you will allow this lady, my sister-in-law, to stay in the female apartments." The Raja said, 
" I agree. She can remain with iny daughter." So the young Raja went into the female 
apartments, and the Gadariya went away on pretence of searching for his missing brother. 

Then the young Raja in women's attire stayed with the Rani, Some time after, one of the 
handmaidens suspected that he was a man in disguise and told the Rani's brother. So he went 
to the Rani and said, " I must sSe the person that is with you, as I suspect he is a man, not a 
woman." The Rani said, " If you see her it must be in private, and you can come after four 
days and investigate the matter." When he had gone away the Banl said to the young Raja, 
" There is an inner room in the palace and in it is a well. Stand inside with a drawn sword, 
and when my brother comes in cut off his head." So on the day her brother was expected 
she shut up the Raja in the inner room, and told her brother to go in and make his 
inquiries. As he came in the RAja cut off his head and flung his body into tire well. Then the 
Rani advised him to go back to the Gadariya and let him out by the secret wicket of the palace. 

The Rani then raised an outcry and said that her brother had eloped with .the lady who 
was in her private apartments. Hearing this news her father, the old Raja, was much distressed 
in mind : and the Gadariya dressed the young Rfijsi in his own clothes and sent him back to 
the palace with instructions to demand the return of his wife, to listen to no excuses, and only 
to withdraw his claim when the old Rfija agreed to marry him to his daughter. This all hap- 
pened as the Gadariya instructed him. The old king was deeply ashamed that his son had eloped 
with the lady. So he was obliged to assent to the Gadaiiya's terms. So in the end the RfljA 
married the Rani and they lived happily ever after and the GadariyA was suitably rewarded. 



THE INDIAN ANTIQUARY. 



[JANUARY, 



MISCELLANEA. 



SANSKRIT WORDS IN THE BUBMESE 

LANGUAGE. 

The note under the above heading, ante. Vol. 
XXI. p. 94, is interesting as drawing attention to 
the use of Sanskrit words in the far Bast, and 
it must be admitted that all the Burmese words 
mentioned hi it are clearly derived direct from 
Sanskrit and not through Pali. At the same time 
I can scarcely agree with the learned author in 
considering that any of such, words relate to 
social life. It would seem, on the contrary, that 
they relate almost entirely to the ideas of 
philosophy, of theology, and of astrology, 
which are precisely the subjects in which Sanskrit 
words have made most headway in the N on- Aryan 
languages of Southern India. Most of the latter 
class of languages in the Far East, (Chinese form- 
ing a noteworthy exception), would indeed seem 
to be deficient in the more abstract terms 
which they have consequently "borrowed from the 
Sanskrit. In the case of Burma, where partial 
civilisation was introduced "by the Buddhist mis- 
sionaries from India, it is natural to find a con- 
siderable number of the more abstract terms 
derived from the Pali, and such words are, as a 
general rule, transliterated according to the old 
system of Burmese vowel-sounds, thus showing 
that they were introduced at a period not long 
subsequent to that when the language was reduced 
to writing. It seems, however, pretty certain that 
from very ancient times indeed the kings of 
Burma kept Brahman astrologers at their 
court for the purpose of making forecasts, 
fixing dates, and what iiQt. Now the Braamans 
have unquestionably always used, Sanskrit 
works in performing their^duties, indeed 
they would most certainly eschew any Pali books 
on astrology and cosmogony, even if such existed. 
It is natural also' that they should interlard then- 
reports and speeches as much as possible with 
Sanskrit words, (the more Hgh-sounding the bet- 
ter,) for thepurpose of adding weight and abstruse- 
ness to their rigmaroles, and a certain proper- 
tion of such words would thus come to be adopted 
by the Court, and thence by the more cultivated 
classes, further, the couytiers would gladly 
adopt from the Brahmans any grand Sanskrit 
titles which might please the king's ear, and thus 
in both these ways a certain number of Sanskrit 
words would creep into the language, though 
owing to the circumstances of their introduction 
probably not into common use. A further source 
for the supply of Sanskrit words would be trans- 
lations from books in that language, which, 



have undoubtedly from titae to time been 
made in Burma, 

It is natural therefore that there should be a 
certain number of Sanskrit words in Burmese 
relating to philosophical pseudo-scientific and 
courtly expressions, but we should corlitinly bo 
surprised to find any snuh torins in t'.oiumou use, 
even at this epoch, The list of words given by Mr. 
Taw Sein-Ko scarcely supports Dr. Tiviiduier's 
theory of an early Pali form, anil KO far as 
internal evidence goes they -would. FWCIH to Lave 
been borrowed ab a comparatively into epoch in 
one of the ways above mentioned. 

To illustrate this position we will diseitss seria- 
tim the twenty-one words adduuod. 

The first of these is adlivan 3?k3FT, which is 
principally used in SaiiHkrit as an astrological 
term, signifying the * orbit ' or way ' of the 
heavenly bodies, from which fch% meaning in 
Burmese of * length, duration 3 iw obviously a 
derivation. The word is, howovev, an extremely 
rare one, and its meaning would probably not lie 
understood by nine educated BurmaiM out. of fain. 
The use of the short tone in this, a word of 
Sanskrit origin, is noteworthy. 

The form which tho word ampita (ST^RTI lias 
assumed in Buvmewo is n dcittdodly anomalous 
one, though it is more than doubtful whether tho 
penultimate vowel in the BurmoH^ form of it. 
had formerly the value (6) attributed to it, l>y Mr. 
Taw Sein-Ko, who, it may be remarked, ^ivos no 
reasons for adopting this HjMillinjjf, The liun-1 
letter also is given o&k and uofc i in 1 Di% tlndnou^ 
dictionary, no alteration, moreover, having been 
made in this spelling by the lato ** ft] w 11 tut* Ko- 
form Committee" of which Mr. Taw S<'hi-Ko 
himself was a member. Th IH 1 m# m >, Uio B urmesc 
word would be transliterated nmrftik, adopting 
the modern pronunciation of the ptmulthuate 
vowel. That the letter had aJ way* the ai Round 
is almost certainly not the case, though it does 
not by any moans follow that it was always pro- 
nounced 6, as it still is vvhon final. Jiub from 
this very fact of the change of the vowel sound it 
can be shown that the word amrila was adopted 
into the Burmese language at a comparatively 
late period, long after . it was first reduced to 
writing by the Buddhist miflftionari<B. For it 
may be taken as granted that this vowel belonged 
originally to the u ' vary a 9 (so to speak) and not 
to the i one, and it seemB incrodiFdo that a 
Burman in trying, to pronounce the vowel sound 
in amrita should render it by u, r1, &c. On the 



* [Tfce t, oaie, Vol. XXL p, 95, is a mispriufc for k ; see also my note on an analogous spoiling, 0*71*0, Vol. XXL p. 183 .] E. 



JANUARY, 1893.] 



MISCELLANEA. 



25 



other hand, the vocalic ri of the Sanskrit would 
be naturally rendered first by ri in Burmese, 
(the r being still extant,) after which the streng- 
thening or widdhi on the elision of a final a, o 
the vowel i to ai, (the modern sound of the vowel) 
though somewhat anomalous in Burmese is a 
perfectly legitimate example of the compensation 
for the loss of a vowel common in many langu- 
ages. The late date of the introduction of this 
word into Burmese is also borne out by the final 
letter k which shews that the modern practice of 
confusing the sounds of final k and t was already 
in existence. The application of the epithet 
amraik (amritaj to the Buddhist nirvana is 
obviously modern and needs no discussion 
here. 

According to the corrected spelling, the Sanskrit 
abhish&ka (3?fSr*raT) is represented in Burmese 
by bhisik, (not Ihissik,) which word is if anything 
rather nearer to the Pali than the Sanskrit. This 
is, however, a matter of small importance, as this 
word was very probably indeed introduced by the 
Brahmans with the king of Burma. It may be 
added that the fact of the penultimate vowel in 
the Burmese f orm being i and not e is a proof of 
its late introduction (see amrita). 

With regard to eaakra, 'spp (transliterated by 
chakrd in accordance with the Burmese tendency 
to throw the accent on the second syllable), this 
word originally meant the disc of Yishnu and has 
since come to mean any supernatural weapon. The 
Burmese use it particularly to denote the weapon 
of Sakra fsee below), bat a far commoner word 
is chdk, which is obviously derived from the Pali 
ehakka. We have therefore in Burmese two 
forms of the original root, one of which is very 
commonly used, and has formed compounds rith 
several indigenous words, whilst the other is com- 
paratively rare and is used principally in the 
language of flattery and in the more ' high-f alutin* 
books. Under these circumstances the inference 
is irresistible that the former or Pali word was 
that originally used, and that the Sanskrit word 
has been introduced subsequently by some courtly 
scholar. 

Cfcakrav&la, Msb^T** meant originally in Sans- 
krit the range of mountains supposed to encircle 
the world, but in Burmese it means generally the 
world itself. The received cosmogony in Burma 
with its central Mrang8-mor a , (Meru) mountain, 

a [It would be interesting to know how the author 
would account for mftr = MSru.] ED, 

* Mr. Taw Sein Ko is doubtless right in deriving this 
word from fcaZpa, but at the same time the words all&pa- 

ll&pa quoted by him are always pronounced, in Arakan 



&c. &c., is so obviously of Brahmanical origin 
that little importance could in any ease be attached 
to this word. It seems very probable that the 
Burmese have derived their cosmogony from the 
Brahman astrologers at the Court. 

The same observations apply to chakravati, 
* universal ruler/ as to cnakra, the word having 
probably come into use through the courtiers at 
the king's court, (and who are more cunning 
flatterers than the Brahmans ?). The last syllable 
we would derive direct from the Sanskrit nomi- 
native vartt, the Burmese phonological ideas 
coinciding very much with those of the old 
speakers of Pali. 

Chantoam ^^T This seems to be rather a 

* *"" 
doubtful Sanskrit word, at any rate it is not 

given in Monier Williams' Dictionary. There 
may possibly be such a word with the meaning 
* promenade " derived like chankrcnnd from kram* 
but, so far as we can see at present, authority is 
wanting, and such being the case it is unnecessary 
here to discuss further this word. 



The Sanskrit dravya %*$> meaning * stuff' or 
* wealth/ (and generally used in Southern India 
with the latter signification) becomes drap in 
Burmese spelling, but is there used solely in philo- 
sophical works to signify 'substance * or * matter,' 
and has never come into common usage. It is 
evidently a purely scientific term probably in- 
troduced by some translator of a Sanskrit work on 
philosophy. As regards the word for planet 
(groh) we need only say that if any word was 
likely to be introduced by the Brahman astrologers 
it would be this. 



The Sanskrit kalpa, gf^q 1 , and the Pali kappa 
have both derivatives in Burmese, namely kambhd 3 
and kap, but as precisely the same observations 
apply to these as to chakrd and chdk it is un- 
necessary to discuss them further. 

Mrigasiras ^TETKK< and Pushya JWfcT, are 
merely the names of two lunar nakshatras and 
it is therefore natural to find the Burmese 
equivalents derived from Sanskrit and not 
from 



Farisat, (as it is now spelt, not parisad) is 
defined in Judson's Dictionary as a 'religious 
assembly/ but it is also used for an assembly in 
general. The original Sanskrit word means 
rather a ' council,* as in a Court, or an assembly 
of ministers, and it is not a violent assumption to 

at least, as spelt, and not'as anW.pa-sanlG.pa. The change 
of finallto n is however not unknown in the Tibeto- 
Burman family, cf. Lnshai Ml, and Southern Chin l&n, 
' a chief/ 



26 



THE INDIAN AHfTTQUARY. 



[JANUARY, 1893. 



suppose that it was so first used "by the Brahmans 
in the king's court, tlie use of the word becoming 
afterwards more generally extended. 

As with chakro, aad Jcalpa, so has the Sanskrit 
prakriti qfiRf (notprdkati) two derivatives in 
Burmese one direct from Sanskrit and the other 
(pa&ati,) from Pali, and as with those words the 
latter is the more commonly used. 



The Sanskrit prasada HIHJM (Burm. . 

means * a palace/ and although the word has now 
florae to mean a pointed turret, wherever placed, 
it seems probable that it first meant the king's 
palace, as consisting originally mainly of this 
kind of building, and has thence come to mean 
generally this peculiar architectural ornament. 
The latter would seem to have been introduced 
from China at a comparatively late period, and it 
is unlikely that the early Buddhist monks (com- 
ing as they did from India), adorned their monas- 
teries with them, as is the custom now-a-days.* 

The fact of pritta (from the Sanskrit pr&ta), 
being spelt with an i instead of an g is f airly con- 
clusive that this word, was introduced at a com- 
paratively late period when the modern, pronuncia- 
tion of penultimate i as 4 had become established. 
This word has not the meaning assigned to it in 
Sanskrit and it is met with principally in books. 

The Pali form isi of the word risU 3f*r 
is found in Burmese (at least according to 
Dr. Judson), as well as in Taking, but rase or 
ya]>$ ( for rishi) is undoubtedly more generally met 
with, ^radically in Burmese it is however more 
used, as a title of respect than otherwise, and 
looking to the fact of the Pali term being gene- 
rally used by the Talaings it would seem probable 
that the Sanskrit word has with the Burmans 
superseded the PalL one, owing to its being more 
- high-f alutin 5 and therefore more likely to please 
the monk addressed. 

. The term samudara for ' sea' has in Burmese 
never in the slightest way supplanted the verna- 
cular pawlaty (pinty andit is used almost entirely 
for purposes of metaphor. It was therefore pro- 
bably introduced at a late period by some philoso- 
phical writer. 

The- next word, Sariputtara, is the only one 
which I think in any way supports Mr. Taw Sein. 
Kos case, and it is undoubtedly remarkable as 
noted by him that the chief disciple of Gauta- 
ma -Buddha should be known in Burma by his 
Sanaksifc appellation. * 




word would seem to be 
oases of 



It is however possible that this name may have 
become popularised through a Burmese translation 
of some Sanskrit Buddhistic work, in which this 
disciple formed a prominent figure j but the 
matter requires further investigation. 

Sattava has the meaning in Burmese only of 
a 'rational being/ though in Sanskrit besides 
the common meaning of * goodness ' it denotes 
beings in general, and not merely rational ones. 
It seems probable that the Sanskrit form of this 
word (which is mainly used in philosophical 
works), was adopted in Burmese, because in that 
language the Pdii root satta would ha,ve beou 
identical with satta " seven," and might have led 
to confusion. 

Last on the list given by Mr. Taw Sein-Ko is 
Sikra,* (whose name is however more correctly 
spelt by Dr. Judson as Sakra,) and who is styled 
by him the " Recording Angel of Buddhism." 
In giving this personage the latter title however 
the learned writer must surely have allowed this 
religious zeal to overstep his discretion, as n very 
little inquiry would have shown him that the 
popular Burmese "Thaja* is simply onr old 
friend Indra (Sakra) somewhat altered to suit 
Burmese (not Buddhist) ideas. In finite o$ thoir 
Buddhistic professions no people are lesa atheists 
than the Burmese, and in addition to tho old ncU 
or spirit worship (common to all races of tho 
Tibeto-Burman stock), they have adopted as n 
superior kind of spirits many of the Hindu 
gods. 6 tndra (Sakru) is naturally tho chief of 
these, and has from one cause or another come to 
occupy a very conspicuous place in Burmese 
ideas. Now however much the Buddhiwts in 
India may have found it expedient to adopt tho 
Hindu cosmogony it is very unlikely that tho 
early Buddhist missionaries in Burma, finding 
themselves amongst a Mongoloid race o spirifc- 
worshippers would have dragged any Hindu gods 
into their religious system ; and tho absence thorn- 
fore of a Pali synonym is easily a explained. It 
is true that in several of the 'Mis, tho Sakrd. 
mang (Thaja-nain) is brought in as a kind of JJeus 
ex machind, bub no argument can be drawn from 
this until the date and place of origin of these 
stones is more definitely ascertained. (The fact 
of Sakrd (Indra), being made to figure favourably 
m Buddhist stories would seem to imply that this 
god was very popular amongst the Hindus con- 
verted by Buddhism, and hence it was con- 
sidered expedient to incorporate him into tho 
Buddhist system), So warped have tho modern 



wrong spelling in English can be shown to bo duo to this 

fUMlBA 



The word Mva is commonly understood to iz*an a 
spmt or fairy by the Burmese. 



JJLOTJLBY, 1893.] 



MISCELLANEA. 



27 



ideas of iakra become that it is even supposed 
that there is a whole class of spirits of that name 
of whom Sakra-mang (Indra) is chief, but never 
until now we fancy has that worthy figured as 
the Buddhist Recording Angel. Truly, mutato 
nomine de tefabulae narrantur. 

In connection with Bakrd it may be noted the 
well-known Burmese sankran is obviously 
derived from the Sanskrit Sarikrdnti 7 , meaning 
* the passage of the sun from one sign to another. 
It may be predicated with equal certainly that both 
words were introduced by the Brahmans 8 at the 
king's court. 

BERNABD HOTOHTON, 0. S. 

A NOTE ON THE NAME SHWE-DAGON. 
The name Shwe-Dagdn has always been a 
stumbling-block to antiquaries. It is now 
spelt Takun and pronounced Dagdn. But 
in the last and earlier centuries it was evidently 
also pronounced Digdn, for Yule, Hobson* 
Jobson, s.v, Dagon, quotes Pinto, 1546, to this 
effect, and the word is always Digon in Flouest's 
account of his travels in 1786. 1 It is always 
Digon (except once: "Digone capitale del Pega," 
p. 149) in Quirini's Vita di Monsignor G. M. 
Percoto, 1781: and it is Digon in a map by An- 
tonio Zultae e figli, Yenezia, 1785. 

Yule further quotes Gasparo Balbi, 1585, for 
Dogon, and Fitch, 1587, for Dogonne. Dogon 
also occurs in eight of Van der Aa's maps in my 
possession dated 1720 : and Dougon in French 
maps, dated 1705, 1710, 1720 and 1764 The 
modern pronunciation of the word was used 
in 1755, for Yule quotes the Oriental Jfafyrtory* 
both for Dagon and Dagoon. Byrnes, Embassy 
to Ava, 1803 (pp. 18, 23) has Dagon. Crawfurd, 
1829, Embassy to Ava (pp. 346, 347) calls it 
Dagong. There is further a curious word 
Tocdegou in one of Mortier's maps, 1740. 

In the P6 8 u 8 daung Inscription, 1774 A.D., the 
shrine is called, in Pali, Digumpacheti, so that 
the Burmese Dagon (=Digon) = the Pali Digumpa, 
The form Digon would be a legitimate equivalent 
ju the vernacular for Digumpa. Pace Forchham- 
mer, Notes on the JSarly Hist, and Q-eog. of British 
Burma, No. 1, the name of Rangoon, or more 
correctly of the town round the Shw^-Dagon 
Pagoda, then newly restored and enlarged, in the 

* [But see my note Vol. XXI. p. 193 ante, on this word J 
ED. 

8 It is curious to note how in some parts of the Z&ts the 
Brahman is made to play the part of the modern ' villain/ 
whilst at the same time he is always resorted to for pur- 
poses of divination and state-craft. 

1 T'wng Pao t Vol. I. Les Eranpais en Birmanie an 
XVIIIe Sieole, passim. 



Kalyani Inscriptions, (1476 A.D.) is Tigumpana- 
gara, and not Trikumbha , or Tikumbha , as 
he says, following the modern (false?) Palicism 
of the Burmese literati, \7ho always write Tikum- 
bha and Tikumbhaohs'tl. Whether Digon or 
Dagon is a Burmese derivative from a Pali form 
Tigumpa or Digumpa, or whether the latter are 
false Palicisms for the Burmese word is not yet 
certain: but the presumption would be in favour 
of the latter hypothesis. We then have to fall 
back on Digdn or Dagdn as an indigenous or 
borrowed word. 

Now the modern Anglo-Indian word dagoba, 
formerly also dhagope, dagop and dhagob 9 is 
no doubt derived ultimately from the Pali 
(and ? Prakritic) dhatugabbha = Skr. dhatu- 
garbha, which in modern Sinhalese is dagaba, 
It means a receptacle for Buddhist relies, but, 
literally, an inner chamber for deposits (aftvrov, 
cella). Yule says that to derive dagdn from 
the same source as dagoba is mere guess-work. 
There is, however, more in favour of this deri- 
vation than of any other yet produced, so far 
as I know. Thus, we have ddgaba, Sinhalese, 
admittedly from dhdtugabbha, and as far back as 
the 16th century we have a persistent word 
tigmypa or Aigvmpa, (=dagfa t digdri) in Burma 
with the same meaning. Until a clear derivation 
is made out, it is, therefore, not unsafe to say 
that dagdn represents some* mediaeval Indian 
current form of dhdtugabbha. This view is sup- 
porter ' word gompa, used in the Himalayas 
of prieTt^^s* shrine, which looks 
fa pQg^ains of some such words 
as gr half of the compound 



__ 

The derivation of Dag6n from a Talaing 
word Takkun, and the legend 9 attached there- 
to, may be safely discarded as folk-etymology, 
and the derivation from tikrnnSka or trikum- 
bha is even more open to the charge of 
guess-work, though accepted by Tula, who 
follows Forchhammer blindly, as final. For, in 
the Erst place, either form is a doubtful reading 
from the Kalydni Inscriptions ; in the next place 
neither Trikumbha-nagara 8 in Sanskrit nor 
Tikumbha-nagara in P&li would mean * Three* 
hill City, as Forchhammer, loc. eit,, says, fcttwfc&a 
being in no sense a 'hill,' which is fetfto; and in 
the third place, there are not (pace Forchhammer) 

a Yule, Eobson-Jobson, s.v. Dagon. British Burma 
Gazetteer, s.v. Shw$dag6n. 

3 The form Tiknm[bha]nagara is comparable with 
K^iasa[bha]pabbataoh6tiya in the KalyfaS Inscriptions, 
where bha, has been clearly interpolated. I understand 
that there are other instances of snob insertions of bha, in. 
the " ftti " writings of the Talaings. 



28 



THE INDIAN ANTIQUARY. 



[JANUARY, 1893. 



three hills on the site of the Shw&Dagou Pagoda 
at Bangoon. 

There is another 8hw-Dag6n at Martaban, 
now said to be so-called because it was founded 



at the same time as the great Shw&Dagon at 
Rangoon, but it is quite possible that it was really 
so named because it also was a 'golden dagoba.' 
B. 0, TEMPLE. 



AND QUERIES. 



EATAKASIN0HA-SHWBBO-MOUTSHOBO 



The Burmese are so fond of Paji designa- 
tions for places in their epigraphic, official and 
historical documents, that it will be neces- 
sary, as these are -farther studied, to prepare 
a " classical map of Burma. This I hope to 
do before very long. 

The name above given, Batanasingha, or as 
the Burmese pronounce it Yedan&J>enga, is 
typical of these classical and semi- classical 
names, of which many are quite modem inven- 
tions. The second part if it is not sangba, as 
Gray in his Alompra Eynasty supposes, but 
singha. 

There are three Burmese words, all having the 
flame phonetic value, viz., *>%, which are written 
respectively singa, sink'a, and s%*a. 8inga l is 
a kind of gold used in ornaments. Sink* a is said 
to mean * the Capital, 5 Sihg'd is said to mean a 
meeting point, a place where four cross-roads 
meet. 9 The Burmese meaning attached to the 
name Batanasing'a is ' the meeting poinfc of the 



The Pali word for g%a is si 
and Jfwwpl jSijVjr'a appears in Pal 
and in Skr. as tring<Sfa gf^fSm otherwise, n ^a 
I cannot trace in the 4wX^Jb*m^ 4 
wotfA -apparently be a legitimate enough dema- 
fave from the root common to *wg and <mg' a . 
All the three words, and at any rate s % a and 
** are traahle to a stem, which in Skr. is 
?vnga, ' a top or summit.' 



jiform of the Skr. ratna, < a gift 
a treasure,' and appears in the classical name 
for two famous Burmese towns, ri*,, Tedana, 
and Yedanabdn.. Tedanftpuyl = Batajla . 



in Phayre, Birt. cfBwnw, p. 152 . 



e, . cwnw, p. 152 . 













pura = Ava, as the English pronounce the well, 
known word, = Awa and Inw4, as Burmese 
pronounce it. X<3<ia,nab6n = Ratanapuwa = 
Mandalay* 

Katanasingha 2 = Shwebd, the first Capital 
of the Alompra Dynasty and the home of 
Alaungp'aya (Alompra) himself. 

ShwSbo, as the town is now known, is the 
Houtshobo of Phayre and the old histories 
documents and maps, * 

Near Shw3b6 is a famous reservoir, known as 
Kdngbaung, and hence to the Burmese the two 
names have become synonymous. They so ap* 
pear in the title of the eighth king of the Alouu 
pra .Dynasty ,1887-1846 A. D., who b known to us 
as ]>arawadi (Tharawa^dy), his title as prince, 3 but 
to the Burmese as Shwe*b6 or Kungbaung, his 
title as king. Bl 

B. C. TKMPLB. 

Moutshdbd* represents the Burmese word 
M6ksdbd (spelt Mus 8 6 P '68), the old name for 
a we DO. it means the cooking-placo (p'HR) of 
the hunter (rows'dg, pronounced mSkaS). 

There is a curious legend attached totlusniinu. 

When the Talaings in 1751 A. D. turned out th.> 

Burmese (Taung-ngfl) Dynasty of Ava there was 

current a prophecy that one of tho p'fr (on 

apparent pun on tt.e word W,* spolt Ml - PMi 

boh, , a leader) would mtore the Bantum line. At 

that tehe there were throe towns having tho suffix 

3> * (H to their names, ./.., MOksobo, Okt>'6 now 

a deserted town in the Mandalay Dfatrii, nod a 

third, whose full name and sito are now forgcrtk-n 

m the Magwe District. Tho duty of turning 

the Talain^s fell four y^ ^ ^^ 

under the leadership of Alaungp'aya. 

TAW SBIST Ko. 







FEBRUARY, 1893. J KALYASFI INSCRIPTIONS. 29 

A PRELIMINARY STUDY OF THE KALYAJSI IXSCRIPTIONS OF DHAMMACHETL 

1476 A. D. 
BY TAW SEIN EC. 
(Continued from page 17.) 

ON arrival at Kusimanagara, UttarjivaniahAthera embarked in a ship, accompanied by many 
other priests and by a sdman$ra, -whose age -was fully 20 years. Who was this sdman$r& ? 
Why was he called Chhapatasaraan^ra ? His parents were natives of Kusimaratfha, while he 
himself was a pupil of UttarajivamahathSra. He was called ChhapatasamanSra^becanse his 
parents were natives of a village called Ghhapafa, in Kusimarattha. 

Uttara j z vamahathSra embarked in a ship and set out for Lankudipa. On his arrival there, 
the mahdtMras, residing in Lankadipa, came together in a body and accorded him a meet 
reception. As they were well disposed towards him they saicj. : " We are the spiritual successors 
of Mahamahindathe'ra, who established the Religion in Lankadipa, while you and the other 
priests in your company are the spiritual successors of the two mahdtlieras^ called Sona and 
Uttara, who established the Religion in Suvannabliumi. Let us all, therefore, perform, together 
the ceremonies incumbent upon the Order." Having spoken thus, they performed the 

upasampadd ordination on Chhapafca, the twenty-year old sdmanGm. 

* 

After this, Uhttarajivamahathe'ra, having accomplished the object of his visit, namely, the 
worshipping, &c., at the shrines in Lank&dipa, made preparations to return to Pugama. 

Then the priest Chhapata thought thus : " If I were to return home with Uttara jivamaha- 
taera, owing to the impediments caused by my relatives, I should not be able to enjoy that 
peace and quiet, which are conducive to the study of the -Ttpitdka together with its com- 
mentaries, Ifc is, perhaps, advisable, therefore, that I should, with the permission of the 
mahdtkfra, remain in Lankadipa, and return home only after I have mastered the Tipitaka. 
together with its commentaries." Accordingly, Chhapaja asked permission from Uttarajiva- 
mah&thera and remained behind in Lankadipa. ^ *^\&& * \L\$^ 

UttatfajivamahathSra, accompanied by his larg^vfl, Jnapany of^fw**^ embarked in a ship, 
and returned to Kusimanagara. Thence, he proceeded to 'jrUgTQha, and took up his 
residence there, ., " ; ' 

Meanwhile, the priest, (Jhhapata, by dint of hard study, had acquired a knowledge of the 
Tipifaka together with its commentaries; and, as he had completed his tenth year in orders, he 
acquired the designation of tMra . Being now desirous of returning to Pugama, he reflected 
thus : " If I were to return home alone, and if, in the event of the death of UttarajivamahA- 
thSra, I did not wish to associate with the priests of Pugama in the performance of eccle- 
siastical ceremonies, how could I, in the absence of a panchavaffgagana, perform such functions 
separately? It is, perhaps, .proper, therefore, that I should return home in the company of 
four other priests, who aire well-versed in the Tipitaka" 

After reflecting thus, he appointed SivalithSra, a native of TamalittM, 13 Tamalinda- 
thSra, the son of the Baja of Kambdja, Inandath&ra, a native of Kinchipura, and 
Bahulathfira, a native of Lankfidlpa, to accompany him, and, embarking in a ship, returned 
to his native country. These five mahdtbfras were well-versed in the Tipifaka, and were 
learned and able ; and; among them, Bahulathdra was the ablest and the most learned. 

On the arrival of these five mahathfiras at Kusimanagara, the time for journeying on 
to Pug&ma was unseasonable, because of the approaching vassa, and they, accordingly, observed 
their vassa at Kusimanagara. The site and walls 9f the monastery, where they spent the vassa, 
may be seen to this day, on the south side of Kusimanagara. At the conclusion of the 

M T&malittM is probably Tarnlut in Bengal 5 Kambojais either Cambodia or tbe SMn States, and Kiiichipura 
is probably Conjeveram in Madras. 



THE INDIAN ANTIQUARY. . [FBBBITABY, 18. 

van* ChhapatamaMthdra celebrated thepavdmnd, and set out for Pugftma, 
accompanied by the four tMras. 

Meanwhile, a few days before the arrival of ChhapatamahathSra, UfctcuAjiviimalulthArahttd 
died. 

On reaching Pugama, ChhapatathSra heard that his own teacher, Uttarfljlmmahitthei-a, was 
dead, and repaired to his tomb and performed such acts as that of making obeisance and asking 
the forgiveness of the deceased. He then took counsel with the four tUras, addressing them 
thus : " As the maMtMras of Lankftdipa associated with our teacher, the venerable UtbiviVjtva- 
mahAthera, in the performance of ecclesiastical ceremonies, it is proper that wo should iicnv 
perform snch functions after associating ourselves with the priests of Pugama, who arc 
the spiritual successors of S6nathSra and Uttarathflra. However, our teacher, Uttaraji- 
vamah&thSra, who was a native of BtoafiftadSsafc was formerly the sole Head of the 
Church : "but now, the priests of MarammadSsa 14 have become Lords of the Chtwoh ; 
and we are not disposed to associate with them in the performance of ecclesiastical 
ceremonies." Thus, through pride, Chhapatamahath6ra declined to associate with tho prints 
of Pugama in the performance of ecclesiastical ceremonies, and he performed such functions 
separately. 

It should thus be borne in mind that, in the year 543, 15 Sakkarfij, and the 124th year 
that had elapsed since the introduction of the Religion to Fug&ma in Harammaddsa 
from Sudhamrnanagara in Bamanfiadesa, the Religion from Lankadipa was established 
in 



At that time, a king, called Karapatijayastoa, was ruling in Pugtoa. He conceived 
a feeling of great esteem and reverence for the five mah&th$ras, and, after having lutd ?* 
triage of boats constructed on the great river firii vati (Irrgffiadds^ ** jues 1 ****^" - cftc 1 

-'rpmmpatU ordination on the many priests who ^e^aTfercceiv-o it. In oousojjuonco <rl; th is, 
the i.iafidMra8 gradually gained influence and the# followiu S ^ Tevv ln "ttmbonH. 

One day, the king ordered^,^^ ia-n: ' [:rI5e kjM in honour of the occasion of hi.s giving ;j 
ofiering to thp^rjifr^^^^^V ^ n ihat occasion, Eahulathdra saw a bountiful cWi*- 
"" hi ^ ^V ?cism bec A mo burdensome to him. Ho longer! to bt^ 

* T^ Ut hl ' S WeCt ' 0hha P a t'amahAthSm and the Uio't| lo .. 
expounded religious discourses to him, and, in a body, mtitwlocl him fo 



, by way of admonition, were of no avail in turning 
Brother, we have expounded to you various religious ffl 
7^' We ^ n fc been able to *" 7** ***7 



__tey>Jte_ Kingof Pn^m^vmgoouoeived a feeling of fstoem and reverence for the- 

: - 



PEBETJAET, 1893.] KALTANI INSCRIPTIONS. 31 

three -mahdth&ras 9 presented them with three elephants. The two' maMth&ras, namely, Sivali- 
mahathe'ra, and Tamalindamahathera, liberated their two elephants in a forest. But Ananda- 
thSra, saying to himself : "I shall make a present of my elephant to my relatives living in 
Kicchipnra," proceeded to Kusimanagara and shipped it -off. The two inahdthSras then said: 

* Brother, when we received our elephants, we set them free in a forest. Why have you caused 
pain to an animal by making a present of it to your relatives ? Tour action is improper." 
Anandathera replied : "Why, Reverend Sirs, have you spoken to me in this manner ? What ! 
Reverend Sirs, has not the Blessed One declared that kindness to one's relatives is a sacred 
duty ?" The two mahatMras continued : " Ananda, you are indeed headstrong. If, brother, 
you will not accept the advice and admonition from elders like us, do you perform your 
ecclesiastical ceremonies separately, and we shall perform ours in like manner." Thence- 
forward, the two mahdtMras performed their ecclesiastical ceremonies separately, arid 
Anaiidathe"ra performed his likewise. 

In course of time, TamalindamahathSra, for the benefit of his pupils, who were learned, 
wise, and able, said to the laymen, belonging to the ruling and other classes, that came to his 
presence : " laymen, the priests are learned, wise, and able ; but, because of their not being 
supplied with the 'four requisites,' they are unable to devote themselves to the acquisition "of 
scriptural know-ledge, or to the observance of the precepts. Laymen, it is our desire, therefore, 
that these priests should be furnished with the 'four requisites.* Should you undertake to do 
this, the priests would certainly be enabled to devote themselves to the acquisition of scriptural 
knowledge, or to the observance of the precepts." The them thus procured the ' four requisites ' 
by means of vacMvinnatti. Then SivalimahathSra said to TamalindatMra : " Brother, the acquisi- 
tion of 'requisites,' by means of vacMvififiatti, was censured by the Blessed One; but why, 
brother, have you procured the ' four requisites ' by means of vachMnnaM ? Tour action is 
improper." Tamaiindathe"ra replied to Sivalimahathera : "Reverend Sir, the acquisition of 
'requisites, 1 by means of vacMviiinatti, was censured by the Blessed One, when such property 
was for oneself; but, Reverend Sir, the 'four requisites/ procured by me by. means of 
vachwwnatti, were not for myself. I thought that, if my pupils, who are learned, wise, and able, 
obtained the c four requisites,' and devoted themselves to the acquisition oif scriptural knowledge, 
and to the observance of the precepts, the interests of the Religion would be promoted ; and 
therefore, I procured for them the *four requisites' by means of vacMvw&atti." Sivalimahathera 
again said to TamalindathSra : " Brother Tamalinda, is this your explanation P Dp you perform ^ 
yonr ecclesiastical ceremonies separately, and I shall perform mine likewise. Brother 
Tamalinda, association in the performance of ecclesiastical ceremonies is agreeable only when 
the parties taking part in the performance are of the same mind and opinions and are amenable 
to the advice and admonition of each other." Thenceforward, these two mahutMras performed 
their ecclesiastical ceremonies separately. 

At tliat period, there were, in Pugtaa, four distinct communities of priests, each 
of which formed a separate sect, namely, (i) the successors of the priests, who 
introduced the Religion from Sudhammanagara ; (ii) the disciples of Slvalimahatndra ; 
(iii) the .disciples of Tamalindamahathera ; (iv) the disciples of Anandamah&thdra. 

Of these communities, that of the spiritual successors of the priests, who introduced 
the Religion from Sudhammanagara, was called by the Marammas of Pug&mathe 

* Purima ' fraternity, because of their anterior arrival ; and the remaining communities, 
whose members were the spiritual successors of the priests, who introduced the Reli- 
gion from Silialadipa, were called the c Slhala' fraternity, and also the * Pacchima ' 
fraternity, because of their later arrival. 

Two of these three mahatMras, namely, Sivalimahathera and Tamalindamahathera, 
passed away according to their "deeds after maintaining the Religion in splendour to the end 
of their lives ; and Anandathdra, after spending fifty -four rainy seasons in maintaining the 



[FEBBUARY, 19:> 



THE INDIAN ANTIQUART. 



Religion in splendour in Pagama, also passed away according to his deeds in the year 607, 




Reverse face of the first Stone. 

May the Religion of the Conqueror sldne forth in splendour! 

~ A dmantra, called Sariputta, who was a native of Padippajfcyya village," in the pro- 
vince of Paia went to -Pugtoa and received the npasampad* ordination at the hands 
of InandathSra. He studied both the Dhamma and the Vmaya together vribh thai* common* 
taries Being thus well-versed in the Vlicwma, and the Vinmja, the fame of the luamixig, 
wisdom and ability of the priest, Sariputta, spread abroad. The King of Pngftma heard about 
his fame, and reflecting :-" If the priest, S&riptitta,,is learned, well -informed, a seeker oi ! know- 
ledge, wise, and able, and, if the members of his body are perfect, I shall do him honour by 
appointing him to be my Preceptor," sent messengers to institute enquiries. The messengers 
sent by the King, accordingly proceeded to enquire whether the members of the body of the 
priest, Sdriputta, were perfect. In the course of their enquiry, they found that one of the big 
toes of the priest was too short, and reported the result of their investigation to the King. The 
King thinking inwardly : " The priest is not perfect iu all the members of his body," presented 
him with a great many offerings, conferred on him.the title of DhammavilOsathara, 
and dismissed him with the injunction : . " Do you maintain the Religion iu Hpluwlour -in 
MmanSadesa." 

- DhammavilasathSra proceeded to Bamafr&adfcsa, and taught the jDJutiuwa and tho 
Vinaya to a- great many priests in Dalanagara. 18 Tho people of RumafifiatlJHa called, fit the 
time, the fraternity of these priests at Dalanagara, the Sihajapakkhabhikkhusafigha, 
and designated as the AriyaralxantapakkliaTbhikkliusaAgha^ the fraternity of priests who 
were already in the country and were the spiritual successors of So^ilmahutliora awl 
UttaramaMthSra. 

There was a learned mah&th&ra, belonging to the Ariy&rahantapakkhabhik- 
khusaagha, who lived in a monastery situated noarfchoruoufch of a river, in the Lakkhiyapura, 
province, 19 called the Bakasa, because of its teeming with fish, which nervod as fowl for 
padidy-birds. Bear the monastery, was a market, and not far from the latter was a BuUk'inont 
where 'a great number of, Kamb&ja prisoners of war were locatud* On account of this fact, the 
*market was' called the Kambftja 20 Market, and the monastery was called tho Kamb&juparuivihAra, 
because of its vicinity to the Kamboja Market. * The mahttthtra, living in the monastery was* 
in, like manner^ called the Path^ma-KambajftpauaviharaJbhAra, Subsequently, the designation 

was changed to Kamb6j&pa$amah&th6ra. 



A pious noblfeman, called Strijayava<Jdhana, who was living at Dalapura, built a monastery 

near a great lake, and invited the Kamb&jllpanainahftthe'ra to occupy it. At that period, 

, because this KambSjapanamahathera was the oldest and most celebrated member of tho 

Ariyarahantasanghapakkha, in Dalanagara, the whole of that fraternity was designated the 

Kambdjapa^amahath^rasanghapakkha. 

In after times, the designation KambOjapanainahfithSrasaughapakkha fell into disuse, 
and the fraternity was called the Kamb6japa$asan.ghapakkha* However, the latter term 
KambSiiipanasanghapakkha; itself fell into disuse, and the fraternity came to be known as the, 
;Eamb6jasanghapakkha. 

" Because the Ariyarahantasanghapakkha,, in Dalanagara, was called the Eambdja* 
the same designation was, thenceforward, applied to that fraternity in 



l8 The modern Dalft, about 15 miles S. K. of Eangoon. 
in the Hanthawaddy District, . M {, Bt f tho Shftn Market- 

' ' * 



FEBRUARY, 1893.] KALTANI INSCRIPTIONS. 33 

There were in Muttimanagara 31 (i) the Etobdjasanghapakkha ; (ii) the Sihala- 
sanghapakkha, whose members were the spiritual successors of Sivalimah&thSra ; (iii) 
the Slhalasaaghapakkha^ whose members were the spiritual successors of Tamalinda- 
mah&thdra ; (iv) the Sihalasanghapakkh% whose members were the spiritual successors 
of Anandamattath&ra ; (v) the Sihalasanghapakkha, whose members were the spiritual 
successors of Buddhavamsamah&thdra, the Preceptor of the Queen, who went to Sihala- 
dipa and received his upasampada, ordination there, and who, cfa his return, performed his 
ecclesiastical ceremonies separately in Mufctimanagara; and (vi) the Sihalasanghapakkha, 
whose members were the spiritual successors of Mahasamimaliathera, otherwise called 
Mahanagamahathera, who visited Sihaladlpa and received his upasampadd ordination there, 
and who, on his return to j\luttimanagara, performed his ecclesiastical ceremonies separately. 

Through the inability- of these six divisions of the Order to perform ecclesiastical 
ceremonies together, various fraternities and sects arose into existence. 

Owing to the want, of a large number of priests, who were well- versed in the Tipitaka, 
learned, wise, and able, and who could, after meeting and consulting together, investigate as to 
what was proper or not, the mahdtMras, belonging to any of these six sects, would, whenever 
they had to perform such ecclesiastical ceremonies as the consecration of a simd and the 
upasampadd ordination, carry out their object in a manner that appeared fitting to them, 
thinking inwardly : '* We, indeed, are wise and qualified." 

There were some tMras t who, wishing to consecrate a simd on a gdmaWietta of whatever 
size, would place boundary-marks all round it, and carry out their object by inducting within 
the hatthapdsa the priests who were within the boundary; but they would not effect purifica- 
tion through the acts of inducting within the liattliapdsa the priests living outside the 
boundary, of receiving the declarations of assent of such of them as were absent, and of 
excluding such of them as merited exclusion. In such a simd the upasamgadd ordination 
would be performed. 

There were some tMras, who declared : " If it is desired to consecrate a simd on a gdma- 
Jshetta, such consecration should be carried out after effecting purification through the acts of 
inducting within the hatthapdsa, &c., the priests residing round that gdmakhetta, who are 
inside or outside the boundary." Therefore, whenever a simd was to be consecrated, they 
thought that it would be difficult to purify the whole of the gdwasimd, and would not ascertain 
the true nature of the characteristics of a visuriigdma. They, however, assumed that, if a 
piecfe of land, with its boundaries defined, was granted by a king, that land was a viswhgdma ; 
and they would ask the ruling authorities to define the boundaries of a piece of land, which 
they had chosen, and whose area would be sufficient for the consecration of a simd, or of a. piece 
of land of larger area. They would then consecrate the simd after effecting purification 
through the acts of inducting within the hatthapusa, &c., the p5 >: t*U j-osidinir era the gdmakMtta, 
but without effecting purification in regard to the whole of trie $u 7/'.,??Vtf. Tn such a simd the 
upasampadd ordination would-be performed. 

There were some tliSras, who, holding tbe opinion that " there would be mutual confusion, 
if two baddhasimds were connected with each other by the branches of trees, &c., but there 
would be no such confusion, if a baddhasimd-wni a gdmasimd, QTtwogd'masimds, were connected 
with each other by the branches of trees, &o.," would, whenever there was a simd to be conse- 
crated on a gdmakJietta, perform the consecration without cutting off the branches of trees, &e., 
which connected that gdmakMtta with the others around it, but after effecting purification 
through the acts of inducting within the hatt^apd^ Ac., the priests residing on that gdmakMtta. 
In such a simd the upasampadd ordination would be performed. 

There were some thgras, who would not ascertain, in every way, the characteristics of 
rivers or lakes, mentioned in ihepdli and the atfhakatlids, and who, without ascertaining well 

21 Martaban near Maulmain. 



TEE INDIAN ANTIQUARY. [FKnuirm, 1893. 



the interpretation of the words mentioned in the alfliakathds^ iiaiwjly, nii''- 
safam mupafaUham would, in this excessively rainy rogiou of J!uin!Uifin(1sa, perform the 
upasampadtf ordination in an udaki&kMpasimd consecrated on a river or lak\ which was 
devoid of its respective characteristics. 



There were some theras, who, whenever they wished to coiiflceraic a shut! on ,a , 

would cut off the branches. of trees, &c,, that connected ifc with othor tittHiftklwthw, awl carry 
out their object through the acts of inducting within tlui /M ///// w,sv/ UK* priests residing 
inside or outside the boundary of that gSmdkhdtta, of receiving the (.loelarjitions of assent of 
snch of them as were absent, and of excluding snch of fchoiu us merited wlusion, But 
whenever there was an upasampadt ordination to be performed, in suuh a /?/W, t1u twomony 
would be performed without cutting off the branches of trees, Ac,, which eonncvk'd that 
gtmWitita with others, 

In the two thousand and second year that had elapsed since tho Parmirvftija of the 
Pully Enlightened One, and the 820th year of Sakkaraj,23 there reignod in Hnihsavati- 
nagara, 23 Eamadhipati, who, assuming the title of Slripavaramahadhammarajftdhirftja, 
ruled justly and righteously and afforded protection to the people of Bamaftlifrddsa! 
which comprised the three provinces of Kusimama^dala, HaAsavatlmaijtlala, and 
Muttimama^dala.24 He was the Lord of a White Elephant, whose colour was liko ilia* of tho 
white esculent water-lily, or of the jasminum muWflorum, or of tho autumnal moon, and 
replete with faith and many other qualities, He was wdUcqimiutea vrihh Hu lat 
various countries, and with many manual arts, such as masonry and carpontry. 
moreover, learned and well-read, and was versed in fte l\ P ihika. and llio WMOII^ of 
bydkaraw, ohm^ danUra, astrology, medicine, and arifchmotic, portainin^ < tlu VAfarf! 
The King had ^ exceedingly deep faith in the Religion of tho Tuadie,-, ui.d Uio following 
thoughts arose in his mind: The upasampacU ordination is dopondtmt on ilial of fMajf t 
and the basis of the Religion itself is the u^sampadd ordination, which In ordor to 



i Of 



m ^ 

*"* ** 



Z^^^jtitt^ZSE: 

investigated and repeated! 3J' ?1 8tmtlanka J 1 "- To the King, who repeatedly 
bethi^. drepeatedlycoilsldered ^question, the rtUong of the Viaaya appeared to 

i defined for the purpose of collecting revenue, 



FEBEUARY, 1893.] KALYAJStf INSCRIPTIONS. 35 

and which possesses the following characteristics, namely, that it is inaccessible to men and 
women ; that it is favourable to the exercise of the four iriyapatJias j that it is not a place sub- 
jected to noise ; and that the usufructuary right, exercised in respect of it, is capable of support. 
ing life; the branches of trees, &c., connecting ibatpaJcatigdmakMtta or viswhgdmakhttta wiih 
other gdmakMttas should be cut down ; and a number of boundary-marks should be placed 
around the site selected for the consecration of the simd, should such simd be a inahdsimdy 
whose extent is difficult to apprehend and whose form is not well defined. If, however, it is 
desired to consecrate a khuddakasinid, whose form is triangular, and whose extent is easy to 
apprehend, three boundary- marks should be placed. But if the form of the simd to be con- 
secrated is square or rectangular, four boundary-marks would suffice ; and if the form is a 
polygon, the number of boundary-marks should be in proportion. The connecting branches 
of trees, &c., which are either within or without the boundary, should be cut down, and the 
extent of the, simd clearly defined. Of all the priests residing within or without the boundary 
of that gdmakJietta, those, who are worthy of the privilege, should be inducted within the 
hatthapasa, and the declarations of assent of those who are absent, should be received, the 
remaining priests being excluded from the gdma&hetta. For the purpose of guiding travelling 
priests, guards should be stationed all round the gdmakhetta ; and, in order to notify the fact 
publicly, flags and streamers should be planted at various places ; and the boundaries should 
be proclaimed three times by the sounding of drums, conch-shells, and other musical instru- 
ments. Eventually, the simd should be consecrated by having the Jcammavdchd read with 
proper intonation. The consecration of a simd, which is attended by such ceremonies, is inviol- 
able and valid ; and the upasampadd ordination and other ceremonies, performed in such a 
simd 9 are likewise inviolable and valid. 

" The characteristic of an equable rainy season is, that, during the four months of its 
continuance, an uninterrupted shower falls once every half month, or- every fifth day ; that of 
a deficient rainy season is,* that a shower falls after the lapse of a half month; and that of an 
excessive rainy season ig, that the intervening period between one shower and another is less 
than five days, that is to say, rain falls every fourth, third, or second day, or every day (without 
interruption). * 



" If, during the four months of an equable rainy season, the under-robe of a 
crossing a stream, at any place, whether it be a landing-place or not, is wetted to the extent of 
one or two finger-breadths, such a stream acquires the status of a nadi. If, during the four 
months of the rainy season, which is an equable one because of rain falling once every half- 
month, the under-robe of a bhiKkhwri crossing a stream, at any place, is wetted, such a stream 
acquires the status of a mahdnadi. If, during the four months of the rainy season, which is 
an equable one because of rain falling once every tenth day, the under-robe of a IhikJehum 
crossing a stream, at any place, is wetted, such a stream acquires the status of a. majjkimanadt. 
If, during the four months of the rainy season, which is an equable one because of rain falling 
once every fifth day, the under-robe of a bhikMuni crossing a stream, at any place, is wetted, 
such a stream acquires the status of a Muddakanadi* 

" If, during the four months of a rainy season, which is an equable one, the under-robe 
of a bfiihJchuni crossing a stream, at any place, is wetted, but is not wetted when the rainy season 
is a deficient one, it should not be declared that such a stream does not acquire the status of a 
nad% because a deficient rainy season cannot be the criterion in determining its status. If, 
however, during the four months of a rainy season, which is an equable one, the under-robe 
of a dhikWium crossing a stream, at any place, is not wetted, but is wetted when the rainy 
season is an excessive one, it should not be declared that such a stream acquires the status of a 
nad$ 9 because an excessive rainy season can neither be the criterion in determining its status. 

" A lake is of spontaneous origin. It is not excavated by any one, but is filled with water 
that, flows .from all round it. If, during the four months of a rainy season, which is an 



36 THE INDIAN ANTIQUARY. (PMnaitAUY, 1893. 



eqnable one, there is, in a reservoir of such description, water Hulluuenfc I'm* Mm purpose of 
drinking or ablution, such a lake acquires tho status of a jfV/tww/7/. If it lake, whinh Hatmfies* 
such a condition, when the rainy season is an equable cue, docs uoii contain wn tin* HitOiciont fop 
the purpose of drinking or ablution, when the rainy season is a duttdonfc one, or during winter 
or summer, it should not be declared that such a lake dots not acquiro the tftatuw of 



If, during the four months of a rainy season, which is an uqnahle ow, a Juke does not 
contain water sufficient for the purpose of drinking or ahjution, but .sah'siies HUH condition 
when the rainy season is an excessive one: such a lake doe** noi> aoiptms llio Ktutus of a 



" This EamaSSadfisa is a very rainy region, but how could one know (Jiat ils rainy season 
is an excessive one? That the rainy season comprises four months is thus dtu'liirod in the 
atfhakathfo :' Yasind hi vassanassa chatusu mdwsi^ But, in MUN cwihlry of ItaimifinudC'sn, the 
rainy season comprises sis months. Because it is said that tins oluimHi'ristii! of an ti|iiaMp rainy 
season is, that rain falls every fifth day, methinks that the charac twist i<r of JM rxt'08,siv rainy 
season is, that rain falls every fourth, third, or second day, or every <lu.y (wiihout iiitt*rrupticm), 

" In this oountiy of BamaSSadgsa, sometimes onoo every I'oiu-Ui, third, or m^ttid <luy, or 
every day (without interruption), sometimes once every Hoventh or tenth day, Mm niyn of ili 
sun are invisible, and the sky becomes cloudy and murky, and a ooiitiniiuiiH showor of rain 
falls. Therefore, it is established beyond doubt that tho rainy BOSUSOII of JljmmtifuuUlsa is tfn 
excessive one. 

"For the reasons stated above, in .this country af BumafumdCsa, during tho Tour itioniliR of 
an equable rainy season, when rain tails in tho manner" dowcvi bed, the umlc.woliu of a AAtMAuM 
crossing a stream of such description, at any place, is wotlcil. On Hiich u wMwli an 
wUvObfiamia maybe consecrated, and tho wpucmpol* ordination purfonued in it will be 
valid and inviolable, 

K, during the four months of an equable rainy season, when rain falls a* douoribod ft bom 
a lake of such Ascription contains water sufficient for tho purpose of drinking or ahiuUon : on 
such, a mahajatassara an udalmmSpasM may be consecrated ; and tho upasum^M ordination 
performed in it will be valid and inviolable." 



in JS ! U T7 ^? 8ht$ "^ ta ^ mlad f Stouftd ^P^. to whom tho valid mft n nw 
in irboh a im& should be consecrated, had appeared, as described atx>vo 






SSK= 

^nadoesn ** * ab V ' WW h b flifcuato(l insid * *^ 



, 



of se 9 ! g e Pnge ' not ina ^d within tho tetthapd**; 

*! ^ * Send thto ' are not recei a 1 * 
' 



oonwowfcum' of *e 4 ^^ (atteaded by 



.] KALYANI INSCRIPTIONS. 37 



is violable and not iu accordance with the law- The upasampadd ordination and other ceremonies, 
performed in such a simd, are void by reason of the invalidity of its consecration. 

u There are also tkeras, who ask the ruling authorities to define the boundaries of some 
place selected by them, but which does not possess the characteristics of a gdma. Considering 
that such a place is a visumgdmakMtia, they select a site on it, and consecrate a simd by induct- 
ing within the Jiattliapdsa only the priests residing at that place, and not all those residing on 
the whole of the pakatigdrnakMtta. The consecration of the simd by these theras is void by 
reason of parisavipatti. Therefore, becanse of simdviyatti, the upasampadd ordination and 
other ceremonies, performed in such a simd, are invalid. 

" There are also other tMras, who, wishing to consecrate a simd on a gdinakUtta, do not 
cut down the branches of trees, &c., connecting that ffdmdkh&tta with others, but carry out 
their object after effecting purification through the act of inducting within the hatthapdsa the 
priests residing on that gdmakhetta. By reason of parisavipatti, the consecration of the simd. 
by these tMras is invalid, 

OTbverse Face of the second Stone. 

** As there is mutual junction between two baddhasimds, because of their being connected 
by the branches of trees, &c., so there is mutual j unction between a baddhasimd and a gdmasimd, 
or between two gdmasimds, because of their being connected by the branches of trees, &c. By 
reason of simdvipatti, the upasampadd ordination and other ceremonies, performed in such 
a simd, are void. 

" There are other thtras, who perform the upasampadd ordination and other ceremonies 
in an udaJsukkhepasimd consecrated on rivers and lakes, that are devoid of their respective 
characteristics (judged by the conditions prevailing) in the exceedingly rainy, region of 
RamaSnad&a. By reason of simdvipatti, the upasampadd ordination and other ceremonies^ 
performed by these tMras, are void. As to this exceedingly rainy region of IUmaSnadsa : during 
the four months of an equable rainy season, when rain falls in the manner indicated above, the 
under-robe of a IMKhhunt crossing a river, at any place, may not get wet (provided that the 
prevailing conditions are normal). But owing to excessive rainfall in this country, the under- 
robe will get wet. Judging, therefore, by the wetting of the under-robe, when the rainy season 
ip, as stated before, an equable one, how can it be correct to say that such a river acquires 
the status of a nadl ? Again, during the four months of an equable rainy season, when rain 
falls in the manner indicated above, a lake may not contain water sufficient for the purpose of 
drinking or ablution (provided that the prevailing conditions are normal). But, owing to 
excessive rainfall in this country, during the four months of the rainy season, it will contain 
water sufficient for the purpose of drinking or ablution. Judging, therefore, by the sufficiency 
of water in such a lake for the purpose of drinking or ablution, when the rainy season is, as 
stated before, an equable one, how can it be correct to say that such a lake acquires the status 
of &jdtassara ? 

" There are also some th$ras, who, desiring to consecrate a simd on a gdmakhetta, cut down 
the branches of trees, &c., connecting that gdmaklietta with others, and carry out their object 
by inducting within the Jiatthapdsa, &c., all the priests residing inside or outside the boundary 
of that gdmakMtta. But, whenever the upasampadd ordination and other ceremonies are per- 
formed in such a simd, the connecting branches of trees, &c., of that gdmasimd are not cut 
down, The upasampadd ordination and other ceremonies of these theras are, therefore, void by 
reason of parisavipatti, caused through the confusion (of boundaries) of such baddhasima and 
gdmasimd. If, on the other hand, these tMras perform the upasampadd ordination and other 
ceremonies in a valid baddhasimd, or on a pakatigdmakMtta 9 or viswhgdmakhetta, possessing the 
characteristics of a gdma, or on a maMnadt possessing the characteristics of a nactt, or on a 
jdtassara possessing the characteristics of a jdtassara, or on a samudda possessing the charac- 
teristics of a samudda, they may constitute a Chapter ; but the functions, performed by them, 



ss 



THE INDIAN ANTIQUARY. [PMlrtHJABir, 1893, 



are void by reason of parisavipatti, caused through their Laving been ordained in a *imd, whos 
consecration was invalid for the reasons indicated above, or OH a vbutiujt'wutbkSMa, that does not 
possess the characteristics of zgdma, or on a khuddalMnadt, that does not POMAUHH tlio cltnmcteris- 
tics of a &aeH or on a khuddahajtitassara, that does not possess the charoctoriHlifH 9 



Then King Bam&dhipati became aware of the existence of ttuiaWprlfa' iiml 
of the upasampadd ordination and other ceremonies in RAniailiiad&sii, and thought thti8:~ 

" The S'im&vipatti and parisawpatti of the upasampwld ordination and ollr 
appear to me in the manner indicated above. Now, there are, in Ratuaflmdfea uud Hathwivatt* 
nagara* many priesls, who are well-versed in the Tfyitalw, learnwl, awl able ; anil J ui not BUT* 
whether the simdvipatti and parisamyatti of the vpasampadd ordination and other ccTCTiiusiicg 
appear to them in the same manner. It is, perhaps, advisable that I (should tiKk all of ibein to 
investigate the subject-by the light of the interpretation, literal or otherwisiv, of the Vhiuyapi* 
tak<t together with its affhaJcathds and /flWx, to compare and collate the aflhitMhtt* with the 
paK texts, the f$kd with tbe atthalsathas and what follows with what is gonu before 1 , tiiul to give 
an authoritative ruling, based on the Vinaya, as to the valid mariner of consocmting n *W." 

All the priests, who were well-versed in the Ttpilak&t wore accordingly asked to givo aa 
authoritative ruling, based on the Vinaya, as to the valid manner of consecrating a w/w/rf. 

Then, in compliance with the request of King Ramadhipati, all the prirnta, who were 
well-versed 131 the Npitaka* investigated; the subject by the light of the interprotution, liteul 
or otherwise, of the Yinayapitaha t together with its altlmkatlfa and /ttrfir, ntul, through 
repeated comparison and collation, perceived the existence of aiwdwjwtti ati<i iwriwvfyQtti, 
and communicated to the King the result of their enquiry as to the manner prescribed in the . 
Tftn&yai 

The King said to himself : The excellent compilers of attAakatMs have declared that the 
Religion of Buddha will last 5,000 years ; but alas ! only 2,047 years have now passed away 
since the Enlightened One attained Bnddhahood, and the Religion haa become impure, tainted 
with heresy and corruption, and the Upasampadft ordination has also become invalid* Thi 
being the case, hoTrcanthe Religion last till the end of 5,OQO years ?" The King again reflected 
thus,: "Being aware of tbe impurity, heresy, and comtptiou, that have arisen in h Religion, 
methia^ ffea* m order to ensure the continuance of the Religion to the end of tli period of 
5,000 years, it is essential that it should be purified by resuscitating the pure form of th* 
vpasampaM ordination, However, if I do not e*e*t myaelf and remain indifferent, I nball be. 
guilty of not paving intense love for, or faith in, the Blessed Fully Enlightened One, and of 
bexng.devoidof respected reverence or Him, It is, therefore, I think, expedient that the ' 
purification of the Religion should be effected'by xae. How shall I first call into existence the 
pure form of the vpawmprtd ordination, and establish it in this country of Kfummfmd&a f ' 
.There are men having faith,, belonging to good families, and dili-ou. of iwuivliig sadh 
^^rordinatioB H, at my instance, they recei/e it, the BoHgion will beoomo purified 
through the existence of a pure form of the upawmpaM ordination." 

The iollowing were the thoughts that arose in the mind of King BtmAdliinati, who 
considered about the condition of the Religion : ' * "uipw. 



that had elapsod 

Enhghtened One, Mahfimahindath^ra, who was sent 

^ 






. that of the residents of 




218 years, 2C that elapsed since 
was only one 
Then. King 



, 1893,] KALYANI INSCRIPTIONS. 89 

. Abnaya conquered DAdhiya, King of the Damilas, and attained to kingship in It&nk&. 
dlpa. Affcor founding the Abhayagirivihara monastery, this King -was defeated by a 
.confederacy of seven Damila princes, and was obliged to fly the country and remain in hiding 
for fourteerryears. (On his restoration) he invited a Mra, called Mahatissa, who had afforded 
him assistance during his exile, and presented the monastery to him. This MahatissathSra, 
however, used to associate with lay people, and, for this very offence, had been expelled from 
the Hahavihara by the fraternity of that monastery. Thenceforward, the priests were 
divided into two sects, namely, that of the residents of the Mahavihara, and that of the 
residents of the Abhayagirivihara. 

* In the 357th year that had elapsed since the foundation of the Abhayagirivihara 
monastery, a king, called Mahastoa, ruled over Lankadipa for 27 years. This king, in 
the course of his reign, founded the JStavanavihara monastery, and presented it to Tissa- 
thra, a resident of the Dakkhinavihara, who associated with wicked people, and was of an 
intriguing and licentious character, but for whom he conceived a feeling of esteem and 
reverence. Thenceforward, the priests of the Jfcavanavihara monastery detached themselves 
from those of the Mahavihara and the Abhayagirivihara monasteries, and thus arose the 
(third) sect of the residents of the Jdtavanavihara monastery. 

* Thus, 600 years had not yet elapsed since the establishment of the Eeligion in 
Lankadipa, when the priests in that Island were divided into three divisions, 27 and three 
sects were formed. Among these sects, that of the Mahavihara was extremely pure and 
orthodox ; but the remaining two were neither pure nor orthodox. In course of time, however, 
in Laiikadipa, the number of the orthodox priests gradually decreased, and their sect became 
weak, while the unorthodox priests continually received fresh accession of strength owing to 
increased numbers. These heretical sects did not conform to the rules of the Order, and were 
followers of evil practices. Owing to this circumstance, the Keligion became impure, and 
tainted with heresy and corruption. 

tt In the 1472iid year that had elapsed since the establishment of the Eeligion in 
Lankadipa, the 1708th year 38 that had elapsed since the attainment of Parinirvana by the 
Master, and the 18th year since the inauguration of Mah&raja Slrisanghabddhi-Parak- 
kamabahu as ruler of Lankadipa^ that king, by seeing the priests, who, though professing 
the Beligion, did not conform to the rales of the Order, and followed evil practices, became 
aware of the existence of the impurity, heresy, and corruption, that had arisen in the Beligion, 
and he thought thus : 

" e lf such an one as I, knowing the existence of the impurity, heresy, and corruption, that 
have arisen in the Religion, do not exert myself and remain indifferent in tbe matter of effecting 
its purification, it will be said of me that my love for, or faith in, the Pully Enlightened One, 
and my respect and reverence for Him, are not intense. It is, perhaps, expedient that I should 
afford support to the Mahavihara fraternity, who are orthodox, whose conduct is in 
conformity with the* rules of the Order, and whose superior is MahakassapathSra of 
Udumbaragiri ; and that, as Asoka, King of Righteousness, with the assistance of Moggali- 
puttatissamahathra, afforded support to the great fraternity of exceedingly pure and orthodox 
priests, who declared that the Fully Enlightened One was a Vibhajjav/ldi, and effected the 
purification of the Beligion by commanding the expulsion from the Order of the 60,000 .impure 
and sinful priests who declared that the Fully Enlightened One professed the doctrine! of the- 
Sassata and other schools, even so, should I purify the Beligion by commanding the expulsion 
from the Order of the large number of impure, unorthodox, and sinful priests, who do not 
conform to the rules of the Order, and are followers of evil practices, and by constituting the 
fcaternity of the residents of the Mahavihara, the only sect (in my kingdom).' 

1 !.., before^ 292 A. D. The 600 years must have nearly elapsed, however, because 218 + 27 *- 857 = 602 
years as the date of Mah&g&ia's death. 
# This yields the date 1164 A. D. 



40 



THE INDIAN ANTIQUARY. [FEBRUARY, 1893. 



"The King acted accordingly, purified the Religion, and caused a covenant to bo entered 
into by the priests. In after times, with a view to purifying the Religion, VyayaMhurfijaaad 
ParaJkkamabahuraja caused (similar) covenants to be made. p 

"From that time up to the present day, there has been existing in Iiafckadlpa, a sect 
of priests, who are the spiritual successors of the fraternity of the Mahavihara, the 
exceedingly pure and orthodox sect, whose members conformed, in & proper manner, to the 
rales of the Order. 

**I (EamAdhipati). shall, therefore, invite, in a respectful manner, learned an4 
qualified priests to receive the extremely pure form of the upasampada ordination in 
Lankadipa, and to establish it in this country of Ramafi&addsa. By inducing men of 
good family, who have faith, and are desirous of taking orders, to receive it, and by thus 
calling into existence the pure form of the upasampadti ordination, the Religion will become 
purified and free from impurity, and will last to the end of the period of 5,000 years." 

Accordingly, King Bamadhipati invited tl*e twenty-two thdras, Beaded by Mdg* 
galana, and addressed them, thus : * f Reverend Sirs, the upasampadd ordination of the priests 
in RamaSnadSsa now appears to us to be invalid. Therefore, how can the Religion, which is 
based on such in valid' ordination, last to the end of 5,000 years? Reverend Sirs, from the 
establishment of the Religion in Sihaladipa up to the present day, there has boon existing in 
that island an exceedingly pure sect of priests, who are the spiritual anccosKors of the residents 
of the Mahavihara monastery. If, Reverend Sirs, you go to Sihajadlpa, and, after nuleoting 
out of the fraternity, whose members are the spiritual successors of tho priaHta of tilio Malut- 
vihara, a Chapter, who are pure and free from censure and reproach, receive at their hands 
the upasampada ordination in the udakukkhepasima consecrated on tho Knly&m Biver, 
where the Fully Enlightened One enjoyed a bath; and, if you make this ft inn of the 
upasawpadti, ordination the seed of the Religion, as it were, plant it, and canno U to wpront 
forth by conferring such ordination on men of good family in tins country of Rumafinadttaa, 
who have faith and are desirous of taking orders, the Religion will bocomo pure and lawt till 
the end of 5,000 years. 

" Reverend Sirs, by your going to SJhaladipa, much merit and groat ad vantages will 
accrue to you. Reverend Sirs, on your arrival in Sihaladipa, an opportunity wiJ I bo' afforded 
you of adqring and making offerings to the Holy Tooth Belie, to tho Bflilhi trooH, howled by 
the one which was the Southern branch (of the tree at Bu'ddha Gayfi), to tho liatuniu;hiUfya and 
other shriues, and to the OhStiya of the Holy Foot-print of the Blessed One on tho top of tho 
Samantakufca Hill, Therefore, Reverend Sirs, your great accumulation oE morib will increase. 
For the reasons stated above, I beseech of you the favour of going to Sihaiatltpn. 11 
, To this the Mraa replied: ^MaKAraja, your excellent request is, indeed, in <niformity with 
the law, because it is actuated by a desire to promote the interests of the Religion. The visit 
to SihaladSpa will increase our great accumulation, of merit. Wo, therefore, gwul you the 
favour, and will visit SJhaladSpa." Saying thus, the (Mraa gave a promise. 

On receiving the reply of the <Um, the King directed tho preparation of the following 
articles to serve as offerings to the Holy Tooth Relic :-a stone alma-bow], ombolIJHiiocI with 
sapptoes of gseat value, and having for its cover a pyramidal covering made of gold weighing 
MfhrfMis an alms-bowl, with stand and cover complete, made of gold weighing 00 phalai 
a golden v^e wexghing 30 photo', a duodecagonal betel-box made of gold weighing 80 nkalaa ; 
a golden relic-receptacle weighing 33 ptob* and constructed in the sha R o of a tUKya; a 
rehc-recoptacle made of postal; a relio-recept^cle, embellished with pta Q f glasfl resem- 
bltng masdraffalla, gems j and golden flowers. 

** f tx*! pU ? Se f ffering t0 the ^^"wl^ya d 0hai shrin0s, to the Holy Foot-print, 
Ad to the twenty-two B6dhi trees, the following articles were prepared :-85 canopL of various 
&o large, gilt, ^azexi cand}es ? and ft* ww number p small, gilt, waxen cawdles, 



:FEBRTUBY, 1893.] KALTANI INSCRIPTIONS. 41 

For presenting to the mahdtMrat of Sinaladipa the following articles were prepared : 40 
boxes containing cotton cloth of delicate texture; 20 silk and cotton upper robes of various 
colours, namely, red, yellow, motley, and white; 20 betel-boxes of motley colour, manufactured 
in Haribhuftja; four stone pitchers; eight painted pitchers manufactured in ChinadSsa ; 
and 20 fans manufactured in Chinadsa. 

BamMhipatiraja, the Lord of Ramannadesa and of the White Elephant, sent respectful 
greeting to Their Reverences the MahathSras of Sihaladipa, and thus addressed them by 
letter : 

'* Reverend Sirs, for the purpose of adoring the Holy Tooth and other Relics I have sent 
priests with offerings. Vouchsafe to afford them assistance in making such offerings.' With 
the^twenty-ijwo OtSras and their disciples, I have sent Chitraduta and Ramaduta together with 
their attendants. Vouchsafe, Venerable Ones, to afford them such assistance as they may 
require in seeing and adoring the Holy Tooth Relic and making offerings to it. After seeing 
and adoring the Holy Tooth Relic, and making offerings to it, the twenty-two tMras and their 
disciples will proceed to elect from among the fraternity, who are the spiritual successors of the 
residents of the Mahavihara monastery, a Chapter of priests, who are free from censure and 
reproach, and will receive at their hands the upasamyadd ordination in the udakukkhepasima 
consecrated on the Kalyani River, where the Blessed One had enjoyed a bath. May it please 
the Venerable Ones to afford them assistance also in this matter ?" Thus was prepared a letter 
addressed to the maMtheras of SihaladJpa. 

The following articles were prepared for presentation to BhuvanSkabahu, King of Sihala- 
dipa : two sapphires valued at 200 phalas of silver ; two rubies valued at 430. plialas ; four 
pieces of variegated China cloth, of great value, .for making long mantles, which would cover 
the wearer from neck to foot ; three pieces of thick, embroidered China cloth, of white and 
dark blue or ash colour ; two pieces of plain, thick* China cloth, of white aind dark blue or 
ash colour; one piece of plain, white, thick, China cloth; two pieces of green, thick, embroi- 
dered, China cloth ; one piece of plain, green, thick, China cloth ; two pieces of plain, black, 
China cloth ; one piece of yellow, thick, embroidered China cloth ; one piece of red, thin, 
embroidered, China cloth, of delicate texture ; one piece of thin, embroidered, China cloth, of 
delicate texture, and of white and dark blue, or ash colour : in all,- 20 pieces of China cloth ; 
the same number of variegated silk Cloths called pavitti, and 200 mats wrapped up m leather 
cases. The letter addressed to BhftvaxxSkabahu, King of Slhaladipa, was in import similar 
to that addressed to the mahdthSras of that Island, and was inscribed on a tablet of gold. 

Having thus prepared everything that was necessary, the King presented the twenty-two 
tk$ra$ with the following articles : 44 boxes of fine cotton cloth for making the ticMvara robes ; 
22 carpets made of the wool of Marammadesa; 22 variegated leathern rugs; 22 variegated 
HariWmnja betel-boxes, with covers ; and many other articles required for food and for medi- 
cinal purposes on the voyage. 

The 1 twenty-two priests, who were the disciples of the tMras, were each presented with a 
"piece of cloth called fcatiputta, and a thick, embroidered, carpet manufactured in Marammadesa. 

The twenty-two thras and their disciples were consigned to the care of the two 
emissaries, Chitraduta and RamadUta, into whose hands were likewise delivered the above- 
mentioned offerings intended for the Holy Relics, the letter and presents for the mahdtMras 
of SihaladJpa, and the letter inscribed on a tablet of gold and presents for BhuvanSkabahu, 
King of that Island. Two hundred phalas of gold were given to the emissaries for the purpose 
of providing the twenty-two th/r&$ and their disciples with the 'four requisites,* should any 
mishap, such as scarcity of food, arise. The eleven theras, headed by M6ggaltoathdra 3 
together with their disciples, were embarked in the same ship as Bamadftta ; while the 
remaining eleven thSras, headed by MahaslvalithSr^ together with their disciples, 
were embarked in the same ship as Chitraduta. 



42 



THE INDIAN ANTIQUARY. [FwroiTAftir, 



Eeverse Face of the second Stone. 

The ship in which Rftmadtlta embarked, left the mouth of the Y6ga2* Biver on 
Sunday, the llth day of the dark half of the month Magha 837, Sakkaraj, and went out 
to sea. 

The ship, in which Chitradiita embarked, however, loft the mouth of the snnie river on 
Monday the 12th day of the dark half of the same month, and going out to son, readied, 
through 'skilful navigation, the port of Kalanabu on the 8th day of tho dark half of the 
month Phagguna. 

When Bhfrvan6kabahn, "King of Silialadipa, heard the news (of tho arrival of the ship), lie, 
on the new-moon vfSsatha day "of the month PLagguna, directed that a welooimt ho iicc*nrdcd 
to the eleven tfierasand Chitradfita. He was exceedingly delighted when ho bad heard 1 lie tatter 
read out, which was inscribed on a tablet of gold, and brought by ChitruthUa, and which was 
sent by RamadhipatimaMraja, who was replete with faith and maiiy oilier good qua! if-itK find 
who, being a descendant of Lords of White Elephants, was himself Lord of a Whiio Elephant, 
which was possessed of all the characteristics (of sueli animals), and whose colour wsis very 
much whiter than that of a conchshell, i'hejasminu'ai tnuUrftornwi, tho whii-o-lily, or the autumnal 
moon. The King (of Sihajadipa), having exchanged the compliments of i'ncmlship and dviliiy 
with the theras and Ohitraduta, .arose from bis seat, and with his own hands, offered them 
betel-leaf with camphor. He likewise had arrangements made for the ontertttiuincnt of tho 
iMra* and Chitradftta. 

On the following day Chitradfita delivered to the maJi&tJifms of Silialadipa tho letter and 
the presents sent by RamadhipatimaMrajii ; and the makttMras, saying : *' Whutuoc*vor is pleasing 
to Ramadhipafcimaharaja, that will we perform," gave a promise. 

The eleven t7iSra8 9 who embarked in the same ship as Chitradfita, poreciv. i # the nnn.nrrival 
pf their brethren, who embarked in the same ship as Ramadfita, reflected: "With thu pur- 
mission of the King of SJhaladipa, we shall remain in the Island of LankAdfpa, iwuiiing tho 
arrival of these thgras." They accordingly asked permission from tho King, tuul mutinied thurc* 
awaiting the arrival of the thtrat, who embarked in the same ship a fifltuudflto. 

Meanwhile, the ship in which Ramadfita embarked, missed tho route to Anuratlhapuw, and 
meeting with adverse winds, performed a difficult voyage ; audit was not till Sunday, the 
9th. day of the light half of the month Ohitra^ that she reached VaUigtoia. 



at VaUigama> resided a SIhala minister, called Q-aravi, who had rebelled 
against the King, At the time of the arrival of the ship, the yotmgov brother of the King of 
Sihaladfpa had proceeded by ship to the same village, accompanied by many olhm whipw 
conveying armed men, in order to fight the rebel minister. The latter was Btrickou with, terror 
and, being unable to defend himself, fled the village and sought ref ago in a foroHi. Tho villugo 
having fallen into his hands, the King's brother took up his residence tlioru. Tho soldiers of 
the rebel minister remained in hiding at various places between Yalligfuna and Juyavaddhana- 
nagara, and were a source of danger to the people who passed by that way. Owinif' to tiiiw 
circumstance, the King's brother withheld permission from the tMras and JUmadfttu, who wore 
desirous of going to Jayavaddhanagara. However, on the second day of tho dark half of 

S! ^ ? t^ 6 *T m nthS f lsalh8 ^ 8a8 > Sakka ^ Permission was obtained and the f 
theras and EamadUta left Valligtata. After passing five days on the journey, they? 
amvedatJayava^hananagaiaontoeSthday. Jy, iwejj, 

Killg f S3ha ? ad5 P a ' he ^ about the arrival of the Mr** nft 

a welcome be accorded to them Af ^' ho had ^** ~ ouiS 

timahMja, inscribed on a tablet of gold. w hich was brought by Ramadfita, 



, 1893.] KALYANI INSCRIPTIONS. 43 

he was delighted, and, in the manner indicated above, exchanged with the thgras and R&maduta 
the compliments of friendship and civility, and had arrangements made for their entertainment. 

On the following day, Ramaduta delivered to the mahdtkSras of Sihaladipa the letter and 
presents sent by the King, who was the Lord of Hamsavatinagara. ; and all the maJiatheras gave 
a promise to Ramaduta similar to that given by them to Chitraduta. 

After a month had elapsed from that date, the tMras, who embarked in the same ship as 
Chitraduta, visited Anuradhapura, and adored the Hatanachltiya, Marichivattiche'tiya, Thupa- 
ramachetiya, Abhayagirichefciya, Silachetiya, J3tavanachtiya, and the Mahabodhi tree, which 
was the Southern branch (of the tree at Buddha Gaya), and saw the L6hapasada. They 
likewise, to the extent of their ability, removed grass, creepers, and shrubbery found growing 
in the court-yards of the various cMiiyas, and cleaned their walls. After fulfilling such 
religious duties as were performed subsequent to making offerings, they returned and arrived 
at Jayavaddhananagara. 

The Sihala King now thought that the time had arrived for him to exhibit the .Holy 
Tooth Relic for the adoration of all the t7i$ras, who had come by the two ships. On Sunday, 
the 1st day of tlie dark alf of the second month. JLsaJha, and the day on which vassa 
residence was entered upon, he had the whole of the tower containing the receptacle of the 
Holy Tooth Relic decorated, had a canopy of cloth put up, and had an ofEering made of scents, 
lights, incense, and flowers. The maMtheras of Sihaladipa were set apart on one side, while 
the twenty-two ih&ras and their disciples, who had come by the two ships, together with 
Chitraduta and Ramaduta, were invited to be present. The Holy Tooth Relic, contained in 
a golden receptacle, was brought out in order that the twenty-two tkeras, and Chitraduta and 
Ramaduta might see and adore it, and -make offerings to it. Then the Sihala King, calling to 
mind the letter of Ramadhipatiraja, had the Holy Tooth Relic deposited in the golden relic- 
receptacle sent by the latter, and had a white umbrella placed over it. The golden vesse* 
containing the Relic, the golden vase, and the golden duodecagonal betel-box were deposited 
together, and shown to the twenty-two thSras, and Chitraduta and Ramadufca. 

" Reverend Sirs, and Chitraduta and R&maduta, may it please you to let me know the 
purport of the letter of the Lord of the White Elephant?" asked the Sihala King, 
who, saying to himself : * Whatsoever may be the purport of the letter of the Lord of the White 
Elephant, I shall act accordingly," issued commands to the Sihala ministers and directed 
the construction of a bridge of boats on the Kaljani River, where the Blessed One had enjoyed 
a bath. A tower and -a canopy "^of-cloth esrere erected on the bridge, and various kinds of 
hanging awnings were likewise put up. TTiclagamainaliath&ra was requested to elect from 
among the fraternity of priests, who were tire, spiritual successors of the residents of the 
Mahavihara monastery, a Chapter, who were free from censure and reproach ; and he accord- 
ingly elected a Chapter of twenty-four priests ssuch as Dhanmiakittimahath&ra^ Vanara- 
tanamahath&ra, PafLchapariv^avasi-mangalatli^ra, and SiiiaJarfijayuTrapajftoIiaTiyathSra. 
Having thus had a bridge of boats constructed, and^a Chapter of priests elected, the King 
invited the twenty-four ordaining priests, headed by DhiirnmakittimahathSra, on Wednesrlay 9 
the llth, day of the dark half of the month of second JLsalha, and had them conducted to 
the bridge of boats, and had the forty-four priests of R&mau^dsj*j:>r^^ In con- 

formity with the custom followed by the Sihala mahdtMras oF~oIdTvFEenever priests from 
foreign countries were ordained, the forty-four priests of Ramannadsa were first established 
in the condition of laymen, and then admitted to the Order as sdmaneras through the act of 
VanaratanamahathSra, who presented them with yellow robes, and accepted their profession 
of faith in the ' Three Refuges.' 

On the night of Wednesday, five th&ras, namely, Mdggalanath^ra^ Kumarakassa- 
pathSra, Mahasivalithdra^ sariputtathdra, and SanasagarathSra were ordained in the 
presence of the Chapter of the twenty-four priests, Dhammakittimahath^ra and Pan- 



THE nroiAN ANTIQUAET. [FIOBEITARY, 1893. 



chapariv$avasi-marigalathra being respectively the upajjhaya and achariya. On the 
night of Thursday, the 12th, ten thSras, namely, SumanathSra, Kassapathdra, mnda- 
thSra, BahulathSra, BuddhavamsathSra, Sumangalath&ra, Khujjanandathdra, Sd^uttara- 
th&ra, Guijasagarathdra, and DhammarakkhitathSra were ordained, Vanaratanamaha- 
thSra and Pafichapariv^avftsi-mangalath^ra being respectively the tipajjhaya and 
achariya. In the course of the day on Friday, the 13th, seven thSras, namely, Chaiasu* 
mangaiathSra, Javanapafiathra, ChtUakassapathSra^ Ohfclaslvalithdra, Maitfsarathdra. 
Dhammar^ikathSra, and ChandanasarathSra were ordained, Vanaratanamahathdra 
and Pafichapariv^avasi-mangalathara being respectively the upajjhaya and achariya. 
On Saturday, the 14th, the twenty-two young priests, who were the disciples of the 
tMras were ordained, Pafichapariv^avasi-mangalathdra and Sihalarajayuvardja- 
chariyathdra being respectively the upajjhaya and achariya. 

* 

WTien the twenty-two Atnt of RamannadSsa had been ordained, fho Sthaja King invited 
them to a meal, at the end of which, he presented each of them with the following articles 
three yellow robes; a curtain and a canopy manufactured in the ootmtry of Gdeharati a 
leathern mat painted in variegated colours; a fan shaped like a palmyra,! 1 , but mado 'of 
ivory, carved by a skilful turner; and a betel-box. Then the Sfhala King said : "Reverend 
few. i *ffl return to Jambudlpa and maintain the Eeligion in. splendour in HaAsavati- 
pura. IS, Reverend . &TS, I present you with any other gifts, no reputation would aecme to 
me because such gxfte . S ub 3 ect to speedy decay and dissolution. Thorofon, I snail D nw 
c^fer fatles on you H, Reverend Sirs, this is done, such titles would to throughout your Wr 
tune. So saying, he conferred on the eleven *M,.who embarked in tho same ship L RAnn- 
^era^tkl? 881 ?^^ Z ^^^^ ^asftgarat^ra, sidd^ai. 
2Sif?^ B^^thera, SuAangalathera, Dhanuaarakkhitathdra, OHlUasu. 

u5^^L < ^t%CL**i?-ft *- "* "" hto " 

same ship as Chitradflta however retell? T 5Jf en ***** who Qmb kod in the 

" 




Rangoon, 



FEBRUABY, 1893.] KALTANI INSCRIPTIONS. 45 

One, obtained during His life-time, with a large bell made of brass, weighing 3,000 tolas." 
Agreeably with this thought, he wrote a letter saying : ** As I am visiting Tigumpanagara, may it 
please the Venerable Ones to remain in that town ?" And, after making arrangements for their 
entertainment, he had them disembarked from their sea-going vessel and conveyed to Tigum- 
panagara in river-boats . 

Meanwhile, the eleven tMras, who embarked in tbe same ship as Chitraduta, missed the 
appointed time favourable for returning to Ramaiinade'sa, because the SihaJa King had said to 
them : " Reverend Sirs, it is my desire to send an emissary to Ramadhipatimaharaja, the Lord 
of the White Elephant, with presents, including a religious gift in the shape of an image of the 
Holy Tooth Eelic, einbellished with a topaz and a diamond, valued at a hundred phalas, which 
were constantly worn by my father, ParakkamabahumaharAja. When the vessel, now being 
fitted out for my emissary, is ready, an opportunity will be afforded to her of sailing in the 
company of your ship. May it please your Reverences to postpone your departure till then If " 
The eleven tMras and Ohitraduta, therefore, waited for the emissary of the Sihala King 
and anchored their ship at the port of Kalambu. Meanwhile, a violent wind, called parddha, arose 
and sank in the sea the large sea-going vessel, in which passengers had already embarked. 
When the Sihala King received the intelligence that Chitraduta's ship had foundered in the 
sea, he said thus to the tMras and Chitraduta : *' If you have no ship, you might embark in 
the same ship as my emissary, and return home." Accordingly, the theras and Ohitraduta, 
together with his attendants, embarked in the same ship as the emissary of the Sihala King 
and left the port of Kalambu.. 

Sailing out to mid-ocean, the ship continued her course through tbe Straits of Silla, which 
lies between Slhaladtpa and Jambudipa. After three nights had elapsed since the ship left 
the port of Kalambu, she was wrecked by a violent storm, and, immersed in sea- water, she 
remained fast between the jutting peaks of rocks. All the passengers, realizing their inability 
to extricate the ship from amidst the rocks, collected all the timber and bamboos that happened 
to be in her, and, constructing a raft of them, and embarking on it, crossed to the coast of 
Jambudipa* which was close by. 

Having lost the presents, the emissary of the Sihala King returned to SJhaladipa; 
The tMras and Chitraduta, however, travelled on .foot to JTagapatjana^ 31 and there visited the 
site of the Fadarikarama. monastery, and worshipped the image of Buddha in a cave, con- 
structed by command of the Mah&raja of ChinadSsa on the spot, on the sea-shore, where 
the Holy Tooth Belie was deposited in the course of its transit to Lankadipa in the charge of 
Dandakunmra and Hemamala, who were husband and wife. Thence they travelled on to the 
port of CT&vu{;apat$ana. At this port resided MSlimparak&ya and Paeehajiya, two in- 
tends nts of the port, who annually sent two ships for trading purposes (to Rftznaft- 
fiadgsa.) In doing so, they sent presents for Ramadhipatimaharaja, and thus, because of their 
having exchanged with him the compliments of friendship and civility, they conceived feelings 
of great respect and honour for him. Owing to this circumstance, they provided the tMras 
with food, clothing, and residence, and treated them with much reverence. Chitraduta was 
likewise provided with clothing, food, and lodgings. The intendants of the port then said : 
** Reverend Sirs, when our ships start from this port, may it please you to embark in them in order 
to be once more near the Lord of the White Elephant ?" Accordingly, the four theras, namely, 
Tilokagurnthera, RatanalankarathSra, Mahad&vathSra, and ChulabhayatissathSra, and their 
four disciples resided with them. The remaining seven tMras, however, saying : " We shall 
embark, together with the seven priests, in a ship at Kdmalapattana^" went and resided at 
that port, 

On Wednesday, the fourth day of the light half of the month Visakhft, 839, 
SaJkkaraj, the three tMras, namely, Tilokaguruth&ra, Ratanalankaratliera, and Mahadevathera, 



THE INDIAN ANTIQUARY. [FEBRUARY, .1893. 



the ship belonging to MillimparaHya, while ChMAbhayati^hSra embarked iu the 
^^^ *V W Navutapatfcana, Of these Out*, the three, who 
ship, reached the mouth of the river, which takes its source in the 
ouna, on Wday, the 12th day of the dark half of the mouth Vis&kh*, and 
ukanagaraaa on Tuesday, the 1st day of the light half of the month 
Jet*ha. CMMbhayatissathera, however, arrived a* Hanisavatlnagara on Tuesday, the 13th 
day of the light half of the month Asalha. 

Of the seven tMras, who, together with, the seven prfeafcs, went and raiifcd at K&mAl*. 
pattana, Maagalathera, accompanied by his own attendant priest, as wull lift by thoso of 
Vanaratanathe-ra, and Siridantadhatubhfra, embarked in a ship, command^ by Jhnda, and left 
ILdmalapattana on Wednesday, the new-moon day of the month Bhadda, SO, Sakkara* 
They reached the mouth of the river, which takes its source in the mgarfcsi Mountain, 
on Friday the 1st day of the light half of the month Kattika, and, touching at 
Kusimanagara on Monday, the llth, eventually arrived at Hamsavattnagara on Friday, 
the 14th day of the dark half of the month Kattika, 

The remaining six tMras and the four young priests had boon dead* as they were 
unable to obviate the consequences of demerit and the course of tlus tow of mortality, to 
which all Hying beings are subject. Alas ! Whatever is material ia subject to efcaiige and 
dissolution." * 

' Obverse, face of the third Stone, 

On Thursday, the 8th day of the light half of the month Assayuj% 838, Sakkarftj 
B&madliipatimaharaja, with the object of presenting a great boll to tlwj Kdsadhfttuohdtiya* 8 * 
embarked on a barge surmounted by a golden spire, and, escorted by a numbor of boats, 
headed by golden boats, such as the t'flcfarimrfrift, proceeded to Tigumpanagara. On, 
Tuesday, the 13th day of the light half of the month Assayuja, the day of hw arrival at 
Tigumpanagura, he invited th& eleven th$ra&, who embarked in the- aama ship HH UAmadftta* 
and served them with various kinds of delicious food. He likowifto proaontud oiwjh of them 
with two couples of cloths for their twMvara robes, and. having exchanged with thorn the 
customary compliments of friendship and civility, commanded that their ronitlenco b shown 
to'them. 

EamadTupatimahaTaja had grand festivals held for three days ; and on Thursday, the day of 
inahdpavfirand, the great bell wa$ conveyed to the quadrangle of the KcSiuUuUachfltiya, in order 
that it might be presented to it. On Friday* the 1st day (after the day of mA|/atf^r7irf) offerings- 
were made to the priests residing in Tigumpanagara, and tho King commanded that largeas be 
given to paupers, way-farers, and beggars-. On Sunday, the 3rd day (of the dark half of the* 
same month), eleven boats were adorned in a. reverent manner, and ministerB wgro Hnfc to escort 
the tMras. Having thus made preparations for escorting the th$ras 9 RumAdhipativAja left 
Tigumpanagara on the morning of Monday, the fourth day, and* reaching, in tine course, 
Hamsavatinagara on Friday, the eighth day, entered the bejewelled palace, which was his home* 
The tUnu, however, halted a day at a ferry near the MahftbuddhartXpa ; 35 and on Sunday, the 
tenth day, ministers were sent with many boats appropriately adorned, witlx vai'ious kinds of 
flags and streamers flying, and with the sounding of gongs and many other kinds of musical 
instruments, to wait upon the tMras, who, on their arrivalj were ushered into the palace* 

When the tMras had entered the Royal Palace, called the Rataimmaiatfira, they presented 
RteSdhipatdmaMraja with the following articles : a casket containing the sandal* wood powder,. 
; IT^E which the Holy Tooth Relic was besmeared ; an image of the Holy Tooth Relic ; some ' 
bM^es, leaves, and seeds of the B6dhi tree ; a treatise giving an account of the purification 
'of ike lUigion effected by Smsanghab6dhi.ParakkamabuhumaharAja y VijayabAhumahiiraja, and 

. , *, Bassein. s * The Shw$dag<k Pagoda at Rangoon* Tfce Kyaikpun Pagoda near P*$n, 



PEBETTAET, 1893.] EALYANI INSCRIPTIONS. 47 

ParakkamaMhumaharaja ; a treatise setting forth the covenants entered into, at the solicitation of 
the said kings, by the priesthood for the observance of the Order ; a letter sent by the Sihala 
tkeras and a book recording the covenants entered into by them ; a book of gdthds written by 
Yanaratanamahathlra ; and a letter from the Sihala King, BhuvanSkabahu. Kama'dipatimaha- 
raja accorded a gracious greeting to the eleven therasj and commanded his ministers to escort 
each of them to his monastery with many flags and streamers flying, and with the sounding 
of gongs and many other kinds of musical instruments. 

Then the following thoughts arose in the mind of Ra'm&dMpatimaha'raja : " These eleven 
tMtaa visited Sihaladipa, and have now returned bringing from thence the pure form of the 
upasampadd ordination. In this city of Bamsavatl, there does not exist any pure baddhasimd, 
nor any maJtdnacti possessing the characteristics of a nod*, nor any mahdjdtassara possessing the 
characteristics of a jdtassara, nor any gdm-akhetta whose purification can easily be effected. 
Where , can these theras perform snch ecclesiastical ceremonies as uposafha or upasampadd 
ordination ? 

/'Surely, it is proper that I should cause a search made for a small gdmakhetta, that can 
easily be guarded, and there have a laddhasimd properly consecrated by these thSras. If this 
is done, they will be in a position to perform, in that simd, such ecclesiastical ceremonies as 
uposatha or upasampadd ordination." Ramadhipatiraja accordingly sent his attendants to 
search for a gdmakMtta answering the description. During the course of their search, the 
King's attendants found on the skirts of a forest to the west of a mahaehStiya, called 
Mudhava, a gamakhStta belonging to the Minister Uarastira, which was small and could 
easily be guarded ; and they reported accordingly to the King. Bamadhipatiraja personally 
inspected the site, and considered that it was a gdmakMtta,, which could easily be guarded, and 
was an appropriate spot for the consecration of a sima. The ground of a selected place on 
that land was cleared of jungle, the site of the proposed simd was marked out, and a house was 
built in the middle of that site. The inside and outside of that house, as well as the site of the 
proposed simd, and a selected place outside that site, were smeared with cow-dung. Then*a 
fencing was erected enclosing the whole place on its four sides, and four openings with doors were 
constructed. In order to obviate the junction of that g&makMUa with others around it, the 
means of connection, such as the branches of trees, &c., both on the ground below, and in the 
air above, were cut down, and a small trench, about a' span in depth and the same in width, was- 
dug. Not far from the site of the proposed sirnd, and on its west side, a monastery, a 
refectory, a lavatory, and a privy were constructed for the use of the eleven tMras, who were 
to perform the ecclesiastical ceremony ; and they were invited to take up their residence in 
that monastery. 



again reflected ; f * The eleven theras, and the eleven young priests, who 
are their disciples, have returned from Sihaladipa after, receiving there* the exceedingly pure 
form of the upasampadd ordination. It would, however, be as well that I should enquire as to 
whether these tMras and their disciples are free from censure and reproach. Should any of 
them be not free from censure and reproach, their exclusion, in spite of their having received 
the exceedingly pure form of the upasampadd ordination from the Chapter of priests appointed 
to consecrate the simd, would be pleasing to us ; because a simd constitutes the basis of the 
Beligion, and also because the inclusion of priests, who are not free from censure and reproach, 
though they may have received the pure form of the upasampadd ordination in the Chapter conse- 
crating a simdy would, in after times, afford matter for objection to the enemies of the Religion." 

Accordingly, the King sent learned men to institute enquiries. On enquiry it was found 
that, previous to their receiving the SJhala form of the upasampadd ordination, one thera and 
four young priests were not free from a measure of censure and reproach, which was not of a 
grave character, but only of a trivial nature ; and the matter was reported to the King. Rama- 
dhipatirija was, however, determined to maintain the Beligion in extreme purity, and excluded 



TEE INDIAN ANTIQUARY. [FfeimiTARY, 1898. 



(from the Chapter) the thSra, together with his disciple, as well a* the four youug priests, wh^ 
before receiving the pure $orm of the upasampadd ordination, wore not f roo from u measure of 
censure and reproach, which was not of a grave character, but, only of a trivial natnru. The 
King then resolved that the remaining ten tUras and the six young priests, who had received 
the exceedingly pure form of the upasampadd ordination, and wore fra* from the smallest 
measure of censure and reproach, were qualified to constitute a Chapter for thu consecration 
of the simd. 

When the time approached for the consecration of the wwrr, ouf of ihoHo (ten) tMras 
Gunaratanadharathe'ra, on the plea of illness, returned to his own monastery, nwmtipanicd by 
Ms pupil, and remained there. Therefore, the nine tJwnt*, namely, Sirisimghabddhis&mi, 
IQttisirim&ghasftmi, Parakkamab^h^sarai, Buddhaghdsas&mi, Jinftlailk&ras&mi, Ratana* 
maiistaxi, Sadd.hammatdjasd.mi, Sudhammarftmasftmi, and Bhftvan6kab&huBmi, and their 
disciples, the five young priests, namely, Satigharakkhita, Dhammaviiasa, Uttara, Uttama^ 
and Dhammasdra^ in all, fourteen priests took up thoir- rusiritmcc in the ruonasfcory built 
on the west side of the site of the proposed simd. 

Then the King, who was desirous o having a simd eonsueriitod, namn to Win following 
conclusion: "If, at a place, where priests desire to conftocmlo a W, tfttTit tiw not* oxi&t an 
ancient simd, the rimd consecrated, at that place, is valid; but, if otherwise, tint now **W is 
null and void, because of the doubtful defect of the jniiuUnn and overlapping of 8imfa % 
Therefore, it is only by the desecration of the ancient sima at thai, placo, tlinf. Mw validity of the 
new imd to be consecrated, can be secured. For this reason, pivvioitH to iho mum oration o a 
sima, the cerempny of desecrating the rimd (which may poasibly exist on iho i(c') nhotild be 
performed." The King accordingly had preparations made for performing iho tvrmnony of 
desecrating the (existing) mud in accordance with the procedure oxpmwly laiil tlowu in the 
atlkakatM. 

Priests, an awppavfcasimd may thus be desecrated by moaiM of iho t ithimrn." There 
are certain conditions to be observed by a priest desecrating n W. Tlio following aro the 
conditions. Standing on a Uandom^ a wwWWrorf; called frippavtwrivult nhoiild not be 
desecrated; and similarly, standing on a maMsmt, called a^juw&flmW, a klwdaim/t should 
not be desecrated. It is only when^standing on a ttaf (totatf tlutt anoihor khiindatimd may be 
desecrated ; and the same rule applies mrtoMr mutandis to tho other ohm of wiwt. A simd is 
desecrated for two reasons, namely, (i) in order to make a moMrimt of tnio, which in originally 
a khuddaJta*^ with a v^ew that its area may be extended ; (ii) in order to make a 

-!Sim Tf^S?^ a "S"" 4 Wlth a ViW tlmfe Bit S for torln. ^ 
granted to others. If, at the p ace of desecration, the existence of both *Aaf<briM and 

1 l Wn> " ^ my b6 deSCOrated or ^"Hocmtod, If, however, 
> to ^t that of a KdUbtet > W ^^^^^ a rimrf 
on the ^ ^, the oxistoueo of I mrtAftlWt called 
n ' 0Hat f " -*** it ta only by standing on uch places as 

' 7 an ** h * ^ .ndonbtodly outside (the 

If hcZf ?- a " m * may be desecratod J but b ^ > tt ^ I* ^ oonm- 

i T M .?T e< : ra , ted ' there WiU ' be a 3^^ of .taft, and a WMrorin* 
Therefore, the ceremony of desecration should *not 

consecration 



A^Att=KWJ^^^^~^K 



FEBRUARY, 1893.] ZALYAWI INSCRIPTION'S. . 49 

ancient simd or consecrate a new one. -The interpretation appears to be that, if the extent of 
an ancient simd is unknown, that simd cannot be desecrated, nor can a new one be consecrated. 

But the Vimativinodani says : " There are some theras, who, in the case of such vihdra- 
simds, would convene a Chapter^ of five or six priests, would station them in a continuous TOW 
of places, which are each about the ske of a bedstead, and whose distances are determined by 
the fall, all round, of stones thrown, first from the extremity of the vihdrasimd, and then 
towards the inside and outside of its limits, and would successively desecrate an avippavdsasimd, 
and a sanid&asatiivdsalcasimd. If either a kliandasimd or a makdsimd exists on that vihdra^ the 
priests standing, as they do, in the midst of fche simds 9 would, from a maueJtalfkdna, certainly 
desecrate that simd, and the gdmasimd would remain. In this matter, it is not 1 essential, to 
know the simd or its extent. But, it is necessary for the reciters of the Jcammavdehd to say : * We 
shall desecrate the inside of a simd, 9 (and to act accordingly). 

" It is stated in the otllialsatKa that those, who are aware of the existence of a Jthandasimd, 
but not that of an avippaudsasimd, are qualified to effect both desecration and consecration, and 
that thus, although the extent of a maJidsimd is unknown, desecration may be effected. On 
the authority of this statement, they say that at any selected spot on the remaining gdmasimd, 
It is appropriate to consecrate the two kinds of simds and to perform the upasawpadd ordination 
and such other ceremonies. This dictnm appears to be correct ; but it should be accepted 
after due enquiry." The interpretation of these tMras, therefore, appears to be correct. With 
regard, however, to the desecration of a simA with an ordinary, but not a great, amount of 
exertion, by those, to whom the performance of the ceremony is difficult, because of their not 
knowing, tho existence of an ancient simd. ox its extent, it is said in the attlialtatlid : *' If both 
classes of simd are not known, the simd should not be desecrated or consecrated." This dictum 
does not, however, mean to indicate that, although the existence of the simd to be desecrated 
may not be known, if great exertion is put forth that simd will not be desecrated. 

If, at a place where a new simd is desired to be consecrated, the existence of an ancient 
siwfi, or its extent, is unknown ; if, at selected spots within and without the places suitable 'for 
the fixing of the boundary-marks of the new simd to be consecrated, allotments of space, each 
measuring about four or five cubits in length are marked out in rows or groups ; and, if duly 
qualified priests station themselves in the said continuous rows of the allotments of space, and 
effect the desecration of a simd : how can there be no desecration of the existing ancient simd at 
that place, and how can only the gdmasimd be not left P The King, therefore, had the 
ceremony of desecrating a simd. performed in the following manner : 

On the inside of the places, suitable for fixing the boundary-marks of the new simd to be 
consecrated, allotments of space of five cubits each in length and the same in breadth we^e 
marked out, and allotments of similar dimensions were marked out also on the outside ; and, 
by means of a line drawn with lime or chalk, rectangular spaces in rows were marked out. 
Then the nine tMras and the five young priests were invited, and the ceremony of desecrating 
a siand was performed in the manner described below. The said fourteen priests stationed 
themselves in the first rectangular space of the first row of the allotments of space, and read 
seven times the kammavdcJid for desecrating a simd at seven different spots ; then stationing 
themselves successively at each of the remaining rectangular spaces in the first row, they 
continued reciting the JsammavdcM till the last rectangular space was reached. Again, begin- 
ning with the last rectangular space in the second row, they, stationed themselves successively 
in a reverse order till the first rectangular space in the second row was reached, and read the 
kammavdchd. Thus, in the manner described above, the Jcanimavdchd was read at every 
rectangular space in each of the two rows, in a forward order in the first, and in a reverse 
order in the second. When the number of rectangular spaces had been exhausted, the' 
ceremony of desecrating a simd was concluded. It should be borne in mind that this 
ceremony was concluded on Saturday, the 7th day of the light Ixalf of the month 
Migaslra, 



INDIAN ANTIQUARY. [FKBStJARY, 188ft, 



on tie 8th day Bto&dhipatiraj^ in order to have the ceremony of 
simft performed, visited the place in the morning, and had the preliminary amtngeuea| 
carried out in the following manner : 

On the outside of the site selected for consecrating the *iwti* wd facing tJw four q 
four boundary-marks were fixed ; and in order to bring into prominent'** the mlvnnlugo 
from fixing the boundary-marks in a form other than llwfc of a four-Hided II^IHV, iuch of 
additional four boundary-marks was placed at the end of a line dniwn from tho mitidfo of i 
line joining each of the two corners facing the four qriarleni. Within the* Hpiifo thuH unc 
by the eight boundary-stones, a rope was stretched* and along it a liiu* wu dm\vn on 
ground. As the rimt was to be consecrated within the line, and, as it was divtimblo to m 
manifest the limit of its site, a small trench, a span iu depth ami tin- rannu in wiilth, 
dug outside that line. In order to obviate junction willi other ijtlimtkltcthii*, Imth inside i 
outside the limit of the boundary-stones, such mount) of conuectioii u tliu lrnm'ii'H of tiri'ii we 
cut down. The small trench was smeared wiih mud, and norm; wutiT was phim] ui jt. 
eight boundaiy-stones were beautified with gilding and vermilion, and wiii wrapped up 
red and white cloth. By way of showing honour to tho BUnwil Oiu 1 , iiiw tlu buun 
stones, umbrellas, banners, lamps, incense, and flowers W31-0 oiYtwd ; wtiWr-potK, whcmu moat 
were covered and adorned with kwnuda flowers, were plucod; and otitut* ofVeinngH such i 
cloth were made. 

The preliminary arrangements connected with tho consecration of the */WiA* having thoa' 
been carried out, the nine thtiras and the five young prientn wuro iitviU'd, itnd tho eiglii 
boniidary-marks in the eight quarters, commencing with the one in ihu Kiwi t|ittirter v were uo* 
'Ce^si^ely proclaimed,. The proclamation was continued till the fhwt bnuudur^-mftrk, which, 
had previously been proclaimed, was reached. In this manner tho iiouudafy-jimrku wore pro^J 
claimed three times. t ,? 

t On the following morning, flags and streamers were flm ted at various placcH ai*oimd thd 
gdmMiStfa belonging to the Minister Narusftra ; drums, conch-slid IK, and otluu* lunsiail intra| 
xnents were sounded; and the guards, mounted men, arid swift moHBCJig-ers, who had beem 
or the purpose of "stopping the progress of tru veiling pruwti^ atiU oC causing othf^ 
^jng on that gdmaJkhitta to be speedily excluded from it, woro.nuiit mi 6 to patrol f^ 
if;'"' 1 It ^as only when the absence of other priests on that fftinMbASllv lutd boon reported^ 
that the kammav&M relating to the conseomtion of a ttmt was read HO von titticm with propr' : 
int-oiaation, and that the ceremony of consecration was concluded^ At tho oouolttfticm of ibfE 
ceremony, gotigs and other mrtrsicaHaetntmeiits were sounded three times, and the populacl 
were commanded to uaise a shtut of Acclamation. In oommetnoration of the c6aeoratic^ : 
of this sima by the priests, who ad reoei^ed their upasampadft ordination in tfa^ 
udakukkhSpasima situated on^tha Kaly^i'Biver, it received the appellation of t&r 
- 



Previous to the consecration of the KalyAni-simA, anctalso since the return of th* Mrai torn 
Sihaladipa after receiving their upawnpada ordination there, the loading priosta, who wer* 
imbued wath . tok. learned, and able, had approached toMlu>itl n yi aucl id to him thus;: 
"Maharaja, it is, indeed an anomaly that wo, who have received both the.fluMattf and 
^a,a^ada forms of ordinajon of the Religion of Duddha, and practi^l nil fche precepts thab 
hay* been enacted, should find our upasampadd ordination to be impure. We fete. Mah&rflja, 
!"* ^he upasampada ordination at the hands of these tWras, and thus shallVtS 
ation become u.e. ' 




become pu.e. ' To this Eamadhipatiruja thus replied: 

^^fws^n-aLWri 





, }^ 



FEBRUARY, 1893.3 EALYANI INSCRIPTIONS. 51 

of the fraternity, wlio are the spiritual successors of the extremely orthodox Mahavibara sect, 
I am not in a position to say to them : * Do receive it ' or to prevent them by saying ; * Do not 
receive it.' On the other hand, if the leading priests should, after investigating the ruling of 
the Fmaya^'thatisin conformity with the intention of the Blessed One, find that their upasampadd 
ordination is pure, and should not desii'e to receive at the hands of these theras the form of the 
upasampadd ordination, that has been handed down bjr the ordained priests of Sihajadipa, I 
would not venture to urge them by saying : * Do receive it,' The rtiling of the Vinaya 
should, indeed, be the guiding principle. Do you investigate the Dkamma well." 

Then Rarnadhipatiraja thought thus : 

"The office of upajjhdya is the basis of both the pabbajja and the upasampadd forms of 
ordination ; and it is decreed by the Blessed One that such an office should be conferred only on 
qualified priests, who, by reason of their having been ten years in orders, have acquired the 
status of a tMra. But these tMrae received their upasampadd ordination this year only j and 
not one of them is, therefore, qualified for the office of upajjhdya. Whence can we get such an 
upajjhdya ? He, indeed, is qualified for the office of upajjhdya, who has returned home, after 
receiving the pure form of the upasampadd ordination at the hands of the fraternity, who are the 
spiritual successors of the Mahavihara sect. After appointing such a one as upajjhdya all the 
leading priests, who are desirous of receiving the form of the upasampadd ordination, that has 
been handed down by the spiritual successors of the ordained priests of Sihatadipa, will be 
afforded an opportunity of receiving such ordination at the hands of these the r as, who have 
returned from that island." Accordingly, the King commanded that a search be made for such 
a priest. Then Parakkamabahusamithera said : " Maharaja, there is a tliira. called Suvanna- 
s6bh!an\a. He received his upasampadd ordination at the hands of the fraternity, who are the 
spiritual successors of the Mahavihara sect. He is, indeed, qualified for the office of upaj- 
jh&ya. Maharaja, he is a solitary dweller in the forest, and observer of dhutahgas, has few 
desires, is easily satisfied, and austere in his mode of living, eschews all evil through an innate 
feeling of shame, is repentant of his sins, an observer of the precepts, and is learned and 
competent.'' The King sent messengers to invite Suvanaas6bhanathera s and asked him, 
** Reverend Sir, when you visited Sihaladfpa, in which simd were you ordained, and what was 
the strength of the Chapter that ordained you ? Who was your upajjhdya, and who your 
katwnavdchdchariya ? How many years have elapsed since you received your upasampadd 
ordination in Slhaladipa ? " 

Suvarye.as6fohanath$ra replied thus to ihe King: ."Maharaja, in the udakukldiSpasimfi 
situated on a mahaj&tassara, called Kalambu, and at the hands of a Chapter composed of 
innumerable priests, with Vanaratanamahathra ? ex-MaMsangharaja, as my upajjh&ya, 
.and With Vijayab&hu-sazighar&ja, who was formerly known as SahulabhaddathSra, as 
my kammav&eh&chariya^ I received my upasampadd. ordination. Since then twenty- 
six years have passed away." The King was extremely delighted, and invited the thira 
to assume the office of upajjhdya in respect of the priests desiring to receive the upasampadd 
ordination. The tMra then said : " Maharaja, the tlieras of old, in whom human passion was 
extinct, disregarded their own interest in effecting the purification of the Religion in, foreign 
countries. Maharaja, I will follow in the footsteps of these holy men, and even like them, will 
purify the Religion." So saying, he gave a promise to the King. 

Reverse face of the third Stone. 

Immediately after the consecration of the simd, the priests, who had faith, and were learned 
and able, and who, being aware of the impurity of their previous upasampadft ordination, 
were desirous of receiving the form of ordination, that had been handed down through a 
succession of the ordained priests of Sihaladipa, approached the King and renewed their former 
request. Having approached the King, they said : " Maharaja, now that a simd has been 
consecrated in a valid manner, and that a maltdthira, who is qualified for the office of up 



THE INDIAN ANTIQUARY. [PEnn TAUY, 1893. ; : 



has heen appointed, we are prepared to receive the Sihafct form of tho 
ordination." 

On the morning of Monday, the 9th day of the light half of tho month Migaslra, tht * 
King visited the Kalya^sima accompanied by the leading priest*. Tin* iiino /A*iw,; 
together with the five young priests, and SuvammsGbhamiihem, who was qiinlitiril In? tho office 
ofvpmhlw were invited and seated in the Kalyfinlsinuu BoitiiiR iwidi* Hir lending priests, 
who were desirous of receiving the SJhala form of tho w/wfiwiw/nirW oiilinatimi, tlm King, 



approached the tMras, who had visited Slhnladlpm ami having nppronrlitMl Iliem, nniil to them 
thus Reverend Sirs, these leading priests are desirous of iwuivintf, af your hsinds, llti* .Sihaja 
' 



form'of the upasampadd ordination. Vouchsafe, Boverend Sirs, to confor such ordination 
OIL them." 

To this the tiieras replied: " Maharaja, we were sent by von In Stimuli pa, where \ve 
received the pure form of the upasampadtt ordination at the lwiid of tho fmU'i'iuiv, who are the 
spiritual successors of the Mahavihara sect. Mahfiraja, previous to our iwemn;* stu-h ordination 
at their hands the mahdtlieras of Slhaladipa addressed us thus: k Keverend bivi-hron, this is 
the custom of the Sihala mahdthfoas of old. Previous to this eonferment of the UfX/muipnild 
ordination on priests, who have cotne from foreign countries, they aw direeted in imtkt* a con* 
fession that they have become laymen, to doil thoir priestly rohe, in mtflW fheiUMive to be 
established in the condition of laymen by accepting thu tfift of a vrhiln gurb, mid nf^ftin, to 
become sdman$ra$ by receiving the palbajjd ordination, t>y nmvptnitf a gifl *f tht priratly 
robe, and by prof easing openly their faith in tho * Throo liofn^i l * (It family when all those 
stages have been passed through, that they are permitted) in rtwuivt! ftlui n/mxr//ii/i/if/if ortlina* 
tion in their capacity as sdmanfrraa.* It might be askod : What in lh* ivasrm it' nrh .prmnnlUre P 
Reverend brethren, the priests, "fobo came to this country with tho conviHmn Mini Uu*ii* previous 
upasampadu ordination was impure, but that the Sihala form of it WHH pui-o, lM<iti,t* unbtu^l witb 
faith, received fresh iipasampadd ordination. Eeverond hrttllii'un, iht'Ht* prirsls woultl snbBO- 
quently attach themselves to others who might have been thoir own di.sdpIt'H, iintl, Iniing <lis* 
satisfied with their condition, would, disregarding tho tiiuo tliat. luut nlapHvi! wine.*' Ihwr new 
ordination, reckon their status from the date of their old one. Thin i imt ii]t|mwi*<1 by ns : 
hence the custom described above. Therefoi*o, if yon, who aro rcpfctu with fiiitii, tU'Htro to 
receive the pure form of upasawpada ordination, do you act inactiortluiitui with tlut (tiiNiom of tte 
maMtli&as of Sihaladfpa, If you comply, we shall bo able to confer Ihn itptt?iuutjttttj& ordination 
on you ; but if you do not, by reason of not being in acconlaimo with ttusttwt, wo nhall be 
unable to confer such ordipatioij, on you.' It was only wlum wo hiul tNitifrtnniMt otwselvos to 
the custom of the mahdtMras of Sthaladipa, that they conforml thu tiytwiMpwUl ordination 
on us." , * 

^ Then the large number of leading priests said f "Bovowmd Siwi, Hi'mm you yonrsolves 
received the pure form of the upasampadtl ordination only after conforming |o Uti cuntom of tho 
maMtfieras of SihaladSpa, even in this wise, do we, who aro roploto with, faiih, cUmiro to voceivd 
it. Therefore, we are prepared to receive the pure form of tho upnmm^lA owli nation after 
conforming ourselves to the custom of the maMtMra* of Slhaladlpa. 11 Tho thArm, who had 
returned from Sthaladtpa, being thus in concord with all tho looclmtf |>riMtH f iliu lattor, lioaded 
by DhammakittithSra^ were eventually treated in accordance with tho ctiatom of the 
mahftthfcras of Slhaladipa> and ttie upasampadft ordination was conferred on them, with 
Suvawas&haxiathSra as upajjMya^ and with the nine th&eaa, who had returned from 
SthaJadlpa^ as achanya,s, the kammavftcha being read by two of theso thdras in turn. 
A ^ ^nday, the 9th day of the light half of the month Migaslra, which was the first 
oayotthe coiLfernientofthe upa**hp*M ordmation, Eftinftdhipfttirftjtt wa pronont in person, 
for S.m tion P * eparati01 * f a bountieo ^ pply of food and various kinds of drinks suitable 
ceremony, of the fearing priests, who had been o^^n^^Ti^v M^vS^^m 



EEBSTTARY, 1893. J FOLKLORE IN SALSETTE; ffo. 15. 53 



candidates for the ordination. For the purpose of eliciting the acclamation of sddhu at 
conclusion of each conferment of the itpasampadd ordination, drums, conch -shells, and other 
musical instruments were sounded. Scribes skilled in worldly lore, and innumerable nobles 
. and learned men were appointed to note the number of priests that had received the upasam- 
pada, ordination. And, in order that the ceremony might be performed at night, many lamps 
were provided. It was near sunset when the King returned to his palace. 

(To fie continued.) 



FOLKLOBE IN SALSETTE. 

BY GEO. FE. D'PENHA. 
No, 15. The Parrot's Tale and the Maina $ Tale. 1 

Once upon a time there was a king who had an only son^ the pride of his parents. The 
prince grew up strong and beautiful, and no pains were spared to give him a fitting education. 
"When he was old enough the king got him married to the daughter of a neighbouring king, and 
they lived happily for some time in their father's house. 

After a few months the prince wanted to go and live with his wife in another country. 
So he got a ship fitted for the voyage, and at once set sail with her. Now, when they had got 
half the way the prince remembered that he had a popat (parrot) at home, which he would have 
liked to take with him, and he said to his wife : * c Oh dear ! I left my parrot behind me at 
home." 

This put the princess in mind o her mainS, which she, too, had forgotten at the time of leav- 
ing their palace, and so she, too, said : e * Yes, dear, I, too, have left my maina behind me, 
which I should have liked to have taken with me." 

They, therefore, turned their ship round homewards, and when they had returned to their 
house, the prince took his parrot and the princess her maina, and again set sail. After a 
favourable voyage they reached their destination, where they hired a large house, and put up iherei 

When a few days had passed the princess one day said to her husband : " My dear, we are 
now married and live happily. I should like to see my maina married to your parrot, and 
I am sure they will like it." 

"Very well," said the prince ; ** we have only to put them into one cage, and they will be a 
married couple. "What more is necessary to be done ? " The princess then told him to go and 
fetch a e$ge, which he did, and they both took the parrot and the mama, and put them -into it. 
Now ijb must be known that parrots and mainas seldom agree ; so they pecked at each other, and 
pecked so long and so fiercely, that they plucked each other's feathers to suqjx an extent that both 
began to bleed, and looked like lumps of live flesh. 

The following morning the prince took them some food, but he was astonished when he 
saw the state they were in, and wondered what was the matter with them, whereupon the maiua 
said: 

*' Listen, O king, tp my story. There once lived a king who had an only son, who was 
brought up with great tenderness, and when he was old enough he was married, whereon he left 
his father's house and lived with his wife. He was very profligate, and had many friends who 
were daily entertained at a sumptuously laid-out table. In the meanwhile his wife had gone to 
her parents' house. In the course of his profligacy the prince soon squandered all his trea- 
sure, and, as is always the case, his friends all abandoned him. The poor prince had now barely 
anything left to maintain himself on, and he thought he would go to his wife's hous^ 
where he doubted not he would be welcomed by his royal father and mother-in-law. He, 

* [A novel version of a very old tale. The previous tale published in Vol, XXI. p. 374 should have been 
numbered 14. ED.] 



54 - THE INDIAN ANTIQUARY. jFKHKtUBY, 1893. 



therefore, took the earliest opportunity to go there, and, aw ho expected, \w. ws tfivim u cordial 
welcome. 

"The prince lived in his wife's house for several montlitt, when lu njfiiin thought, O f hig 
friends. So he told his father-in-law that he wished to take hiu wife with hint. Tin; i'litlnT-in- 
law had no objection; on the contrary he gave them plenty of nmni'y, anil iiKiivovvr offered to 
send his regiments with them, if necessary, to escort them. The prim-i-, huwuvt-r, act- t-pted tlie 
money, but refused to take any one with him. 

" On the way they had to pass a forest, and ho took thisopportunity to rob his wife. He had' 
recourse to the following stratagem. They had passed a well, iul thu \wi\\\v said lie Mt wrr 
thirsty and wanted to drink some water from it, but the prinwss oflVml to t*o <{ fetch the 
water. Before she went her husband said to her: 'You will do w-ll to remove all t.lu; jt-wollory 
and costly garments you have on, for this forest ia infested tvith Ihii-viw ami riiguox, and 
should any of them see you they are sure to rob and even kill you. ' 

"The princess thought her husband's advice sensible, ami so tlivostod ln-rwlf of nil her 
jewellery and costly garments, and went to the well to fetch the wntrr. Tin- IIIMMCW qtiit-tly 
followed her to the well. She drew out one Utah which she drunk hci-wlf, and Ni.mjwi in dntw 
a second, when her husband caught her by the legs and threw hor into the woll, \vhtw he 
remained for a long time, but was rescued by a passer-by, ami wrat Imrfc to hor- futl.er'g 
house. Her father asked her what was the matter, and why sla- cunio luok tii t.lml. state. 
She never said a word against her husband, but mid that H!.O had but-n rnhhwl l.v Hum* in 
the jungle, and did not know what had become of her husband. 

5 ' " tWing Hs wifeiDtotlie well lu^ll all 



wd v wH H hia 

Z t ? gar ^ 6 1 S ' h h<Ml br Ught ' him a " !uunftu ' *' f "'"/ When 
^ had been deposed of, his friends, who saw he w M H Hdin W ml,, p, w ^y, ,ln w" 

so muoh " even spettk to Hm - Whafc h - * fc 



.oe wiougnt to tamself : 'My wife is dead. <I mnst go and toll m 
law, and so squeeze some more money out of him, or how shall I live ? ' 



to " * " * 



ionra^ V ^ .* T I eaiateiy for his father-in-law's house. A ftor a ti 

sSSSM-SSsSSSSKSB 

* n , *^ fe^tp There ^ B0aing ' an{ i mid . Ciomo in, dtm i-imiii in. "W h 



"vrf ,, time 






c., "ort wi 



, 1893.] FOLKLORE IN SALSETTE; No. 15. 55 



The parrot (pipaf) then began : 

" Listen, king. There once lived in a certain country a well-to-do couple, husband and 
wife. It came to pass that the husband had to go to a distant country for employment, 
and there he had to spend several years. In his absence the wife was day and night visited 
by a paramour, with whom she ate and drank and made merry. When some ten or twelve 
years had elapsed she received a letter from her husband that he was soon coming back, and that 
she might expect him on a certain day. That day soon came, and with it her husband, who came 
home with a large fortune; but when he reached his house, to his great regret he t found his 
Wife sick. Of coarse, she was not really sick, but only pretended to be so, and had* tied up her 
head and ears with a kerchief, which gave her an appearance of a really sick person. 

" During the day she sent a message privately to her paramour not to visit her, as her 
husband had come home, but that she would come to his house. The day passed, and night 
came on, and the husband, who had to perform the domestic business himself on account of 
his wife's illness, being quite fatigued, went to bed and slept very soundly. In the dead of 
night the wife arose and took the road to her paramour's house. 

"Now it happened that a (Jakait, who had learnt that the husband had come back after 
amassing a large fortune, thought of visiting his house that night with a view to carrying 
on his vocation of plundering. So just as the ddltaitei the dead of night was about to break 
into the house he saw the wife come out of it. 

"I will not rob the house to-night, but will follow this woman, and watch where she 
goes, and what she does, " said the ddkait to himself, and went quietly after her. 

" She went on and on for a long while till she came to her paramour's house, which she 
entered, and there saw her paramour apparently sleeping. But he was really dead, having 
been visited by the wrath of God, and killed in his bed I* Thinking he was only asleep, 
she called out to him in endearing terms, and threw herself on the corpse, but not a word came 
from him in return. Upon this she shook him and asked him why he was angry, why he did 
not speak to her, and such like questions. At length, after trying to make him speak for more 
than hour, she ceased from her attempts ; but before going away she thought : _ * Well, well 
if you will not speak to me, let me at least kiss you for perhaps the last time.' 

But as she put her lips to the corpse it opened its mouth and bit off her nose I 
Streams of blood ran to the ground, and she was at a loss to know what to do ; for how could she 
go home without a nose ? "What would her husband and her neighbours say ? What answer 
was she to give when questioned about her nose ? In this plight, and thus thinking she 
retraced her steps homewards. 

" On her way there was a hut in which lived an old woman, on whom she called, told her 
everything, and asked her advice. The old woman was at once ready with an answer, and told 
her to resort to the following stratagem : 

" ' Go home,' she said; 'and quietly lie down beside your husband, and when you have 
been there for a little while, get up and make a noise, saying, ' My husband has bitten off my 
nose, my husband has bitten off my nose. ' When people collect at the noise they will believe 
you !' 

" Having taken the old woman's advice, the wife went home, and lay down by the side of her 
husband, who was still fast asleep, After half an hour or so she got up and suddenly commenced 
bawling out : ' My husband has bitten off my nose, my husband has bitten off my nose ! ' It 
was nearly dawn by this time, just at the time when people generally begin to be awake, and in 
consequence a great throng of neighbours was attracted by the wonderful story of a husband 



a The original expression for these words are : jrtn *0 rifeM n 6t&, mid ParmtsMztin fchidrt dUrli dm 
*<? wSifl; the literal meaning of which is : but he was not asleep, God sent him a punishment, and he died." 



56 



THE INDIAN ANTIQUARY. 



1893. 



biting ofE his wife's nose ! When tlie neighbours saw her they assumed she was telling the truth 
and some of them advised her to lodge a complaint against her husband before the magistrate ! 
Accordingly, she went and filed a suit at the magistrate's Court. Her husband was immediately 
summoned to answer the complaint, and as for evidence there was no lack, for had not the wlole 
neighourhood seen his wife without her nose before dawn by his side ? 

ft Her husband appeared before the magistrate, and pleaded ignorance of the matter, but 
was at last convicted and sentenced to be hanged. But fortunately for him, the dqkait, who had 
watched his^wife on her night's excursion, had also come to the Court to see how the case was be* 
ing conducted, and what the ultimate result would be. He now stood up before the magistratet 
and asked leave to say a word or two, which was given him. He then told the story: fi rs t 
about himself, who and what he was j how, having learnt that the accused had come home after 
several years' absence bringing, with him a large fortune, he had determined to plunder his house, 
how, when he came in the night on his plundering errand, he saw the complainant come out of the 
house and goto her paramour's; how he changed his mind about plundering and followed her 
quietly ; how he saw what she did with the corpse of her paramour, who was killed % the wrath 
of God ; and how, finally, as she stooped to kiss him, the corpse bit off her nose I He also told 
the magistrate how she had entered the old woman's hut f who advised her to play the trick which ' 
had brought the accused before the magistrate. He then asked the magistrate to lend him the^ 
services of two peons, and on the magistrate complying with his request he went and brought the 
corpse with the piece of the nose still in its mouth ! The magistrate ordered the part*of tie 
nose to be removed from the mouth of the corpse and to be placed on tie nose of the wife anl 
it fitted her exactly ! - w 

" The magistrate then gave judgment accordingly, cancelled the sentence ot death passed 
on the husband, and ordered instead the wife and the old woman to be hanged TW 
d*X*tt was handsomely rewarded by her husband, and went away, and ever thereafter feft ** 



am in. 



^ "Such, king, is the character of women. Judge for yourself "treason for the plight I 



When the prince had heard the stories if the maM And the parrot, he 

nt f ? b t the tr s But at the end ^ ot ' th * m b <* " 

lived happily together:- the prince and the princess ; and the parrot an<J the 



m 



THE EVIL EYE. 

With reference to Hote B on page 168, Yol. 
SXI, ante, it is worthy of remark that similar 
ideas prevail in Burma as in Bihar. It is 
believea there that, if a person looks steadily 
afc a child or animal and says how well or 
beautiful it is, it will forthwith become ill. This 
is called M-sttf-kyti, i.e., "man-magic falls (to 
it)." The evil eye can be averted by a string 
called let-p'we (or aiTolefc,) tied round the arm 
or neck, and this is even worn by pregnant women 
to protect the child within them. In the latter 
eaae however, it is called mi-yat let-p'we, its more 
especial function being to protect against a hob- 
gob&i, called Ml-yatma, Sometimes women are 



MISCELLANEA. 

hired for a* long a period as five day? simply w 
guard pregnant woman against this latter person, 
age. The use of a string as an amulet is also' 
known to the Southern Chins, as is shown by tfee 
followrng extract from Anpendix IT. to 

CMns * 



^ "Pour or five days after the birth of a child it 
is dtiyudtiatedintotl,e..clan and 



f */- *v* round its wrist fop M 

few days; M a sign to all evil spirits that thechli 
is under the lattert protection." " . 

BBJUTABD HOTTGHTOH. 




MADRAS MUSEUM PLATES OP JATILAYARMAff. 



57 



MADRAS MUSEUM PLATES OF JATILAVABMAN. 



BT V. VEtfKAYYA, M.A. ; BANGALORE. 

THE original of the subjoined inscription belongs to the Government Central Museum at* 
"' Madras, and is referred to in Mr. Sewell's Lists of Antiquities, Vol. II. p. 24 (Madras' 
Museum Plate Ho. 15). Two impressions prepared by Dr. Fleet, and the original copper-plates 
which had been lent to Dr. Hultzsch, have been kindly placed by him at my disposal for 
publication in this Journal. 

The inscription is engraved on seven copper-plates, each measuring 11 J" by 4!", strung on 
a ring, whose diameter is about 3" and which is | ff thick. The weight of the seven plates 
is 3'28| tolas and that of the ring 11 J- ; total 339} tolas. The ring contains no traces of having 
borne. a seal, and the copper-plates seem to have been issued without it. Each of the plates is 
slightly folded at the extremities, so as to make rims on two of the opposite sides in order to 
protect the writing from defacement. The first and the last plates are engraved only on one 
side, and ehe remaining five on both sides. 

The inscription contains two passages in the Sanskrit language and the old Grantha 

character. The first of these consists of six verses in the beginning (lines 1 to 19) and the 

second of four of the customary imprecatory verses at the end. The rest of the inscription is in 

the Tamil language and the Vafteluttu or CliSra-PftnxIya alphabet, as it has been termed by 

I^r. Hultzsch, but is interspersed with a large number of Sanskrit words written in the Grantha 

character. The following is a list of the words and syllables in the Tamil portion of the 

inscription which are written in the Grantha character; 

Line 33. ka-bhumi. 

34. bhumi. 

f kula-dhana. 
L aravinda-mukha, 
44. Karavandapu. 
46f. Svamadi-vikrama. 

Manu-darssita-margga, 
/ guru-charitam. 
i kaadaka-sodhanai. 



42. 



48, 



ffrom PAneiya-nathan 
" I to paramavaishnavan, 
52. rfijya-varsha. 
53- ndharmma. 

( karmma. 

54. < Magadha, 
I mahidS. 
r'Sabdaii. 

55. < grama. 

I Vidyfi-dSvatai. 



I fosiitra. 

Bahvrijan Sihu-Misra. 
Yajna-vidyai, 



Sujjata-Bhatta. 
rj f Srfvara-maihgala. 



81f. 
72. 

72t 

76. 

76f. 

78. 

79. 

80. 

81. 

84. ' 



brahma-dSya. 

sarvva-parihiira. 

Pandya. 

matamgajaddhyakshan. 

mra-sasana. 

vadya-ggya-samgita. 

Yaidya-kula. 

malia-samanta. 

Vira. 

Dhirataran Murtti. 



ArikSsari. 



The historical introduction (11. 19 to 46) is in High Tamil and possesses one charac- 
teristic of Tamil poetry, viz. constant alliteration. The only inscriptions in the Vatteluttu 
alphabet that have been hitherto- published, are the Tirunelli plates of Bhaskara-Savivarman 
which appeared in a former number of this Journal^ 1 and the three inscriptions mentioned by 
Dr. Hultzsch in the introductory remarks to his paper on those plates (ante, Vol. XX. p. 287). 

i ante, Vol. XX. pp. 285-292. Mr. S. M, Nat&ia S&stri lias published his own version of this grant in the 
September number of Vol. IX of the Christian College Magazine. The following misreadings in it may be noted as 
the most important : 

Line 1. Srf Amachchar/or srfh $1 Ko Pftbtaran. 
2. iruppattaram nalppatt-arani. 



THE INDIAN ANTIQUABT. [MABCS, 139S. 



The alphabet employed in the subjoined inscription differs slightly from that of the four others. 
In the latter, the individual characters have a tendency to slant towards the left, while in the 
former they are more straight. This has perhaps to be accounted for by the different nature of 
tiie writing materials commonly in use, and the mode of holding the style, prevalent in the two 
parts of Southern India to which these inscriptions severally belong. The use of Sanskrit words 
and Grantha characters is very commoii in the Pandya grant, while in the four others most of the 
Sanskrit words have assumed Drfividian forms and are written in the Vaftejuttii alphabet. In 
the latter some of the characters are distinctly round, for example t, n, i and n, while in the 
former they are not quite round. It is not possible to say which of these two is the more deve- 
loped form, until the immediate source of the alphabet is determined, and the two types of 
characters compared individually with those of the parent alphabet. From other Pfi,:a$ya 
inscriptions which are published, we know that, besides the Vatteluttu, the Tamil alphabet was 
also used in the PAadya kingdom. The former was probably imported from the Clifiry king* 
dom and the latter from the Clidla country. As the earlier Pandya inscriptions, like thr/fresent 
o:ie, are found engraved in the Vatteluttu character, and the later ones, like the stonfe inscrip- 
tions found at; Madura, Tirupparaiikanram and other places, and the large Tiruppuvanam copper- 
plate grant of Kulasekhara- Pandya, in the Tamil alphabet, it is not unreasonable to suppose 
tba: ic was the former that was originally used in the Pandya kingdom. The latter was probably 
introduced during the time when the great Saiva devotees, Tiruniinasambandar and Tirunavuk- 
karaiyar, flourished, or on the occasion of a subsequent Ch&Ia conquest. The forms which the 
characters have assumed in the present inscription, might be due to the influence of the Tamil 
alphabet on the original Vatteluttu. This Psimjya grant also throws some light on the Vatte- 
luttu numerals, as the plates are numbered on their left margins. The number on the third 
plate is rather indistinct, and the symbols for four s jive 9 six and seven seem to be closely allied to- 
the corresponding ones used in Tamil inscriptions, while those for one and two do not exhibit any 
intimate connection with the known South-Indian numerals. The investigation of the origin 
of the Vatteluttu numerals is closely connected with, and must throw considerable light on the 
question of the immediate source of the Vatteluttu alphabet. We must have a complete set of 
the Vatteluttu numerals and their earlier forms, and the earlier forms of the Vatteluttu alphabet, 
before we can speculate on the origin of either of them, or on the relation which existed between 
them. Dr. Burnell has expressed himself as follows on this question: "Of all the probable 
primitive alphabets with which a comparison of the Vatteluttu is possible, it appears to me that 
the Sassanian of the inscriptions presents most points of resemblance." 2 A comparison of the 
Vastejnrtu characters with the Tamil alphabet, which is nsed in ancient inscriptions found in the 
ChSla country and in other Tamil districts, yields the following results : The symbols for 
i, n, f, r, I, I and / are almost the same in both, while those for a, a, u, il, o, k, , c/i, p, m, y, v,r 

Line 2. sadinattil for SirsattiL 

5. SevvaracgOB ^acnaransKSda. 

5 , T. niUEgu*vvalam mndagura valum. 

,, ,, ... vag=nadippa<iiy for vannti trrn*jva}iy, 

9. arutkkadaviya for kuda=kkadaviya. 

11. ko>lukkam kedukkum. 

12. orCttas 6r-6ttarai. 

,, 13. konazriag&a kagam poz;. 

20. vil cheliila and paaiyar/or vilakkil and vagaiyra. 

., 21. uda vaitti kai for artai-ttisai. 

27. adichehu ,, aiikku. 

28. . . . m Maka! and Isari for mavagal and i-siri. 

20. panninadu and Madaippalli for unniijpu and Malaiyampalji. 

33f. Xidatangananauradey/or odadaru Karaififiasiir sabha. 

3t. yude Ainamandarai munacbchuppottl/or nurru-aiymbatt-$-arai kfisu ponsi. 

33f. scuman for Karainna' L uur sabbaj. 

The aeTau small lines of writing on the right margin of the second side of the second plate seem to have been 
entirely ignored. 

'South-Indian falceographjfi 2nd edition, p. 51. 



1893.] MADRAS MUSEUM PLATES OP JATILAYARMAN. 59 

and n are not quite dissimilar, and those for , e> ai, , t and n do not exhibit any points of close 
resemblance. In the subjoined inscription more than two hundred and fifty of the virdmas are 
distinctly marked, in most cases by means of a dot attached to the top of the letter. In 
some cases the dot is attached to the right or to the left of the letter. There is no attempt at 
marking the virdmas either in the Jeers' grant or in the Syrian Christians' grants, if the 
copies published in the Madras Journal of Literature and Science, Vol. XIII. are faithful, as 
well as in the Tirunelli grant. As regards Tamil inscriptions, we find that the vim mas are some- 
times marked only in the oldest ones. 3 If the marking of the vir&ma had the same history in 
the Yatteluttu script as it seems to have had in Tamil inscriptions, we should conclude that 
the present grant belongs to a time earlier than any of the inscriptions from the Western coast 
hitherto discovered. 

Of the Pandya kingdom nothing like a connected history is known, and it is doubtful if it 
will e-w be possible to get a really trustworthy account of it from the earliest times. That it 
was a vary ancient one, is established by various facts. According to some versions of the 
Mahdbh&rata, Arjuna is believed to have gone to the Pandya kingdom during his rambles in 
the South.* The Buddhist king A&dka refers to the Pandyas in one of his edicts. 5 The late 
Dr. Caldwell considered it nearly certain that it was a Panciya king who had sent an ambas- 
sador to the emperor Augustus of Rome. 6 From the Greek geographers who wrote after the 
Christian era, we learn that the Pandya kingdom not only existed in their time, but rose to 
special importance among the Indian states, though no names of Pandya kings are known. 
Tuttukkudi (Tuticorin), Kovkai, Kfiyal, Kaliimedu (Point Calimere), Kumari (Cape Comorin) 
and Painban (Paurnben) were known to the ancient Greeks. 7 Kalidasa, the great dramatist, 
refers to the Pandya kingdom as one of the provinces overrun by Raghu in his tour of 
conquest. 8 The astronomer Varahamihira refers to this kingdom in his Brihatsamliitd? 
The frequent mention of the Pandyas in ancient inscriptions shows that the kingdom continued 
to exist and that some of its rulers were very powerful. The Western Chalukya king Pulik6in 
II. (A. D. 610 to 634) boasts of having conquered the Pandyas among others. 10 The Pallavas 
are constantly reported to have conquered the Pandyas. The inscription of Xandivarman 
Pallavamalla published by the Rev. T. Foulkes, refers to a victory gained by the Pallava o-eneral 
Udayachandra against the Pandya army in the battle of Maji^aikucLi. 11 The Chalu- 
kyas, Western as well as Eastern, and the Eftshtraktita kings sometimes boast in their 
inscriptions of having conquered the Panctyas. 12 It was, however, with the Chras and 
the Ch6Jas that the Pandya history was more intimately connected. They formed the 'three 
kingdoms' of the South, 13 and were constantly at feud with one another. Each of the kings 

s Compare Dr. Eultzsch's South- Indian Inscriptions, Vol. I. pp. 113 and 147; Madras Christian College 
Magazine, Vol. VIII. pp. 99 and 273 . 

* It is in connection with a marriage of Arjuna that the P&ndya kingdom is supposed to be mentioned in the 
Mah&bhfoata. Dr. Caldweli (History of Tinnevelly, p. 13) says that only the Tamil prose translation and the southern 
Sanskrit versions of the epic state that Aijuua's bride belonged to the Pandya family, while most of the northern 
Sanskrit versions state that her father was the king of Manipura. 5 an te, Vol. V. p. 272. 

e History of Tinnevelly, p. 17. Captain Ttrf nell in his Hints to Coin-collectors in Southern India, Part II. p. 3, says 
that the small insignificant Koman copper coins found in and aronnd Madura in such large numbers and belonging to 
types different from those discovered in Europe, point to the probability of the existence at one time of a Eoman settle- 
ment at or near that place. Mr. Sewell in his Lists of Antiquities, Vol. L p. 291, seems to have first started this 
theory to explain the discovery of the small Eoman coins. 

t See ante, Vol. XIII. p. 330 ff. and Caldwell's History of Tinnevelly, pp. 17-22. 

a Raghwuariifa, iv. 40. Dr. Kern's edition, iv. 10. 10 See ante, Vol. VIII. p $4.5. - 

n ante, Vol. VIII. p. 276 ; the reading of the first line of Plate iv. first side, is not Mannaiku[sa<ti]gr<i m e as the 
published text has it, but Mannaikuti-grG.m#. 

is For the Western Ohalukya conquest of the Pamdyas see Dr. Fleet's Zanarese Dynasties of the Bombay Presi- 
dency, pp. 27, 28 and 29. Only one of the Rdshtrakuta kings is explicitly stated to have conquered the Pandyas. For 
the Eastern Chalnkya conquest see South-Indian Inscriptions, Vol. I, p. 51. 

is In Tamil, the phrase mwv-arasar/ the three kings, 9 is used to denote the Chera, the Cho}a and the Pandya 
kings. In Tamil inscriptions mtfvo-r&yar, and in Kanarese ones mitru,-rayaru, are used to mean the same three kings 
see South-Indian Inscriptions, Vol. I. p. 111, note 3. j 




60 THE INDIAN ANTIQUARY. [MAECH, 1893. 

of any one of these dynasties often called himself *the destroyer ' of the other two kingdoms, 1 * 
As the history of the Cberas is now very little known, we have only what has been done for the 
Chol.a history to fall upon. The Chula king Parftntaka I. calls himself Sladirai-kon^a, or in 
Sanskrit, Madhurftataka^ * the de*tioyer of Madura.' Mr. Foulkes' inscription of the Bana 
king Hastimalla reports that Parantaka I. conquered Rfiaasimfca-P&&4ya. 15 One of the 
grandsons of the same Chola king was also called Madhurantaka, while one of his great-grandsons, 
Aditya-Karikaia, " contended in his youth with Vira-Pfti^dya/' 1 * and another great-grandson, 
K6-Rajak3sarivarmaxi alias BfiaarajadSva^ "deprived the Sejiyas (i. e. the Pandyas) of their 
splendour." 17 In two of the Tanjore inscriptions (South-Indian Inscriptions, Vol. II. No. 3, 
paragraphs 5 and 6, and No. 59, paragraphs 2, 3, 4 9 and 11), the conquest of the 
mentioned along with, that of SSramftn, the Chera king, and in one of them (No. 59, paragraj 
3), it is said that both of them were defeated in Malai-n&du. Perhaps this shows that the 
king and the Pandkas united together in opposing Rajar&ja. The son of the last*r 
Chola king, Ko-Parakesarivarman alias B&jdndra-Ch^addva^ was also' called MadhurS 
The immense number of copper coins found in the Madura bdzdr, containing 
BajarAja, and the Chola inscriptions which are reported to be found in the Pandya country, 1 * 
almost establish the Chola conquest. Dr. Hultzsch's latest Progress Bejport (Madras G. O, 
dated 6th August 1892, No. 544, Public) mentions several Paiidya princes. Of these* 
Man&bh.ara9a Vira-Krals, Simdara-P&g.dya^ and LankSfcvara alias Vi^rama-Pte^ya^ 
who had undertaken an expedition against Vikra&iabahu of Ceylon, were contemporaries 
of the Chola king 6-B&jak$s*rivamaa alias B^adhirfijadgva (No. 12 of Dr. Hultzsch's 
list) ; Vira-Kdsarin, the son of SrlvqJlafcha, was $ contemporary of Kd-B&jak&sarivarzoan 
Ms$ Vlra~Rftjtadrad$TO I. (No. 14 of the list). A third Ch6l^ king, No. 18. ParakSsfr,' 
rivarman alias Vlra-Jt^&ndraddva II., whom Dr. HaUzsch Identifies with the Eastern 
Chalukya Kul6ttuag%-Ch6a II., is reported "to have cut-off the nose of the son of Tlra^ 
P^Ldya, to have given Madura to Vifaama-Pftndya^ and to have cut off the head of YI&K 
P-lnjgya." In the inscriptions of the Chola king Ekjarfja4^a, found at T^njore and rise*- 
where, the Pandyas are always mentioned ia the -plural number CSeJiyar, Pindyar). AM" ; 
'inscription, found on cue of the walls of the great temple at Chidambaram in the Somt&' 
Arcofc district, reports that ^uldttTi&ga-Ch6la conquered * the ^ fivePaadyas. 1 ^ The def^,* 
of * the five Pandyas' is also referred to in the historical infa^QcMon^TiSeinijcripfcions of K6V 
RAjakfisariTmrmaQ oKat the emperor Srl-E:Qidtta^-Chfi$ad6va(Soi^^Idiw Inscriptions, Vol. H, 
No. SB, ^nd ante, Vol. XXL p. 286^ who was evidently identical with the Kulfatung*- 
Ghdla of the Chidambaram {ascription. Again, the word P^nchav?^, * one of the fiv^' is 
used in inscriptions as well as in Tamil literature as a title of the P&o^ya kings. Ifc may, 
therefore, be concluded that very often, Jf not always, there were five P4ndya princes 

" The seals of Pan<Jya copper-plate grants, of wtfoli two are now kao^n, aod published in Sir Walter Elliot's Coins 
of Southern India, one belonging to the large Tin^pflTanwn grant and the othei to the " Ifc&wJolam ' ' srant 
contain the f ollowin* emblems : - two fiah, a tiger %ad a bow. The fish was the Pa 9 <Jya emblem. Bat the insertion 
of the tiger and the bow, the Chola and the Ch&ra emblems, is meant to indicate that tlje kings who issued these rants 
conquered the Chola* and the ChSras. In the description of the seals of the two Leyden copper-plate grants published 
in the Arth*Ql0gal Survey of Southern India, Vol. IV. only the fish and the tiger are mentioned The bow which 
must hare been there, has evidently been mistaken for something else. Some of the Ch61a coins also contain these 
three emblem*; .?. Ko. 152 of Sir Walter Elliot's Coin* o/ Bov&ern India, whose'legend has been read bv I* 
Hultch as Gong^tvnd* GUlab <nfe, Vol. XXI. p. 328), and Nos, 153 and 154 of the s*ne, wfcose Sends a Sr^ 
R*jtdr*k and Uttama-CMla^ respectively, ^ ' * * gendS &re Sr ^ 

J, ?oL EL p. 373 (verse II). w SowiA-Indion rftscripiwtw, Vol I p llg 



t 208), 
p, 3,4.2* 



^ I*** o/^nttgwiiw, ToL L pp. 286 and 2# ; Oaldwell's History of 
Zmuafi ifucn|f 

,Va-I.p.l68. 




MARCH, 1893.] HABEAS MUSEUM PLATES OF JATILAVARMAET. 61 

ruling at the same time. 31 Almost throughout the Tamil districts of Southern India we 
meet with. PAndija inscriptions which, to judge from the characters employed in them, 
must belong to some of the later kings. Among these may be mentioned Sundara, Vira, 
Vikrama, Kula&khara and Far&krama. Mai'co Polo mentions a *' Sender Bandi " of the 
Paadya dynasty, 23 "who may be identical with the Sandara-PAnclya of the inscriptions. Later 
on, the Pandya kingdom fell a prey to the ambition of the Vijayanagara kings and tlieir 
feudatories. Coins bearing one or other of the names Sundara-PAndiyan (Simdara-Pftijciya), 
Yira-PAndiyan (Vira-P^i/a) and Kulasgaran (KulaSSkhara), are not infrequently met with 
in the bazars of Tanjore and Madura. Another coin, bearing the legend 'Samarakdl&galan (i.e. 
in Sanskrit, SainarakdUliala), 23 a name which occurs in the traditional lists of Pandya kings, is 
also often found. He was a king whose dominions extended as far north as Kafichlpura 
where an inscription, dated daring his reign, is found, and contains the 'Saka date 1391 expired. 24 
Prom this inscription we learn that he was also called PnvanSkaviran (t. e. in Sanskrit 
Bhuvanaikavlra), a name which is likewise found on coins. 25 Coins bearing the legends 
Kachchi-valahf/um Peruvian, 2 * JBlldiitalaiy-dndn* 1 Jagavira-Baman,** Ka.liyuga-R>dman* 9 
8era-kula-R[d*]man,3 and Putala? 1 are generally ascribed to the Pandya dynasty. From 
Tamil inscriptions we learn that the capital of the Pandyas was Madura, and that their 
dominions were often very extensive. That their emblem was the fish, is borne out by 
inscriptions as well as coins. 33 From certain names which occur in Kanarese inscriptions, and 
which are referred to in Dr. Fleet's Kanarese Dynasties of the Bombay Presidency, it may be 
concluded that there was a family of Pctnclya chiefs ruling in the North as feudatories of one or 
other of the Eanarese dynasties. Probably, some member of the Pandora, dynasty of Madura, 
for some unknown reason, migrated to the N"orth and established for himself a small princi- 
pality; and his successors appear to have preserved their family name. Tribhuvanamalla- 
PandyadSva, 33 Vira-PandyadSva 3 ' 1 ' and Vijaya-PAndyadeva 33 were ruling the 



* The Kalingattu-Parani (canto xi. verse 63) mentions fire Pg*dya princes who had been defeated by 
Kulottunga-Chola. Th'-s king was, as has been shown by Mr. Kanakasabhai Pillai (ante, Vol. XIX. p. 838) and 
Dr. Fleet (ante, Vol. XX. p. 279 f ) identical with the Eastern Chalukya Kulottnnga-Chodadeva I. (Saka 9S5 to 1034), 
and it is very probable that it is this defeat of the Pclrdyas that is referred to in the Chidambaram inscription 
and in the inscriptions found at Tanjore and other places. 

28 Dr. Oaldwell's History of Tinnevelly, p. 35. But see ante, Vol. XXI. p. 121, where the date of the accession of 
Sundara-Pan'Jya is calculated from materials supplied by Dr. Hultzsch. We have thus obtained the date of one of 
the several Sundaras. 

38 Sir Walter Elliot's Coins-, of Southern India, Nos. 134 and 135. 

2* Dr. Hultzsoh's Progress Report for February to April 1890, Madras G. 0. dated 14th May 1890, No. 355, 
Public. 

28 Sir Walter Elliot's Coins of Southern India, No. 133: 26 ibid. No. 145. 

27 This is the reading of the legend on Elliot's No. 135 suggested by Dr. Eultasch (ante, Vol. XXI, p. 324) who 
ascribes ifc to Sundara-Paniya. The Rev. J. E. Tracy of Tirumaugalam, in his paper on Pandya coins, published in the 
Madras Journal of Literature and Science, had read Ella-nagaraiy-&lafl" 

28 Sir Walter Elliot's Coins of Southern India, No. 144. This legend has been read by Mr. Tracy. 

29 Mr. Trasy's Pandyan Coins, No. 3, and Elliot's No. 147. In an inscription of the JambukesVara temple on the 
island of ^rlrangam (ante, Vol. XXI. p. 121) Sundara-Pfodya is called L&hM-dvtpa*luntana~dvitiya-Mma, ' a second 
Rama in plundering the island of Lanka.' It is not impossible that the biruda Kaliyuga* Raman, bears the same meaning 
and is intended to denote the same PAndya king. 

so Mr. Tracy's Pandyan Coins, No. 11 (wrongly for No. 6). 

si ibid. No. 1. The legend on No. 139, Plate iv. of Sir Walter Elliot's Coins of Southern India has been read 
Korkai-Gic(ar. But the correct reading seems to be : - [1.] S5n(i- [2.] d.u ko- [3.] nda[nj. S&n&du means * the C^ola 
country.' ' Oae who conquered the Chola country' would ba an appropriate biruda for a P&ndya king. In the Tiruppa- 
rankunrani inscription, published in the Archaeological Survey of Southern India, Vol. IV. Sundara-P&niJya has the . 
biruda S'&Jw vafahgiy-aruliya, e one who is pleased to distribute the Chola country,' which has been misread/ 
(pp. 4 if.) Wran&iiu-valahffiyaruliya. / 

S 2 The Rev. E. Loventhal in his Coins of Tinneoelly (p. 7) says that " there must have been two distinct P&ny . 
dynasties, one in Korkai and one in. Madura, and tlisrg woro several branch lines, especially of the Madura P&MW 
Both the chief lines had the elephant and the battle- axe as thair royal marks, probably because they were closely rejg e f|J p 
to each other." Ed adds (p. 8) that, later on, "the Madura P&aflyas chose the fish mark as their dynastic er/_- .... " 
that is, when they left Buddhism they changed the elephant mirk and took instead of ifc a pure Vishnu mark t 

88 Dr. Fleet's Kanarese Dynasties of the Bombay Presidency, p. 51. M ibid, p, 52. & ibid 



THE INDIAN ANXIQUART. [MARCH, 1893. 



Thirrr-tvro thousand as contemporaries of the Western Ch&lukya kings Vikramaditya 
sumeavara III. anil JM jad^kamalla II. respectively. A Tadava inscription belonging to the 
time of Krishna (aka 1175), refers to "the Pandyas who shone at Gutti." 3 The Hoysaja 
kicg BalLila II. " re-stored to tlie Pandya his forfeited kingdom -when he humbled himself 
before him/' The kingdom referred to consisted of Uehohangi, part of the Konkana, ~; 
and the districts of Banav&fci and P&nungal. 37 

So much of the Pancka history we learn from inscriptions, numismatics and contemporary 
authorities. We shall now see what Tamil literature has to say on this dynasty. Th^ 
following are some of the Tamil works which may be expected to throw some light o& 
Panilya history : Tirna'hii/udalpurunam, Periyapurdnam 9 Pattuppdttu and Purappdttft* 
The boundaries of the Pundya kingdom are thus laid down in Tamil works: the rive* 
VeJiaru to the north ; Kumari (Cape Comorinjto the south; the sea to the east; a 
great highway ' to the west. According to Dr. Caldwell, the river Vellaru is the one 
rises in the Trichinopoly district, passes through the Pudukk&tai state, and enters 
sea at Point Calimere; and the same scholar has identified 'the great highway*' -with 
Achcliaakovil pass. 33 This would include a part of the modern state of Travancore into the 
Pitudya kingdom. The Pandya king is often called Eorkaiydli, 'the ruler of Korkai.' From, 
this fact it may be concluded that Kojkai was once the Pandya capital. 38 In later times tih& 
seat of the government was certainly KtlcUd (i, e. Madura). The Virumlfiiyddaljpurdnam^ & 
an account of the divine sports of Siva, as represented by the god at Madura, and professtes ty 
give a history of that town and its kings from very early times. It also furnishes a list 
Pandya kings, most of the names in which sound more like Urudas than actual names. Wheth^fe 
the amounts given in this work are based on genuine tradition or not, it has not been possibly 
to determine from a lack of ancient Paadya inscriptions. It is almost certain that there &W 
some historical facts contained in it. But they are so much mixed up with myths and leges^ 
that ifc is at present hardly possible to distinguish, historical facts from worthless matter, Th^ 
sixth verse in the Sanskrit part of the subjoined inscription refers to victories gained by soa^l 
of the ancient Pandya kings over Indra, Varuua and Agni, and reports that the garland H 
Indra had been wrested from him by the PSn&a kings, and that some of them survived thd 
great Kalpa. Some of the chapters of the Tirwihiyddalpurdnam describe the futile attemS 
made by Indra to destroy the Pitodya capital, Madura. One of these consisted in inducS 
Vat una to flood the city and drown it under water. A great delnge is said to have occu3| 
durang the reign of the Pftndya king Kirtivibhuahana, after which Siva re-created MaduraS 
it was before^ It is this legend that is referred to infche present inscription by the words 
tolt*fon,hu. 



("the chapter which describes how Varaguna was shewn the world of Siva"), the then rex 
hag Varagana-Pi^ya is said to have gained a victory over the Oh61a king. In the' IB* 
verse of this chapter, the OhA| king is described as N^ pp0fupp a^ and his frmy denoted by 
the ezpramon JL7//<-<u. It is not impossible that it was the Chola king E6-Kkilli w ho to 
spoken o as hanng been defeated bv Varagu^P^dya. This Ch6^ kin^ is meuSTed in t 
large Leyden gmnt and the copper-plate inscription of the BSna king Hastimalla, as one of the 
ancestors of V w aiaya. The ^q^u-Para^ also mentions hL, ^ough not by name 

* *"* P- 78. w iWd. p. eg. a Siftonot Timn*nm OH * .. 

Dr. Caldvrell, in the Introduction (p. 139) to the second ffittm ShSj^L- ^ 32< ab W ' 

>swsffiarasss-^^j :: ? : ^^ 
^^/^^^srs^ssB^^-^^^ 

renw 18 of the chapter headacl Irfca-p&ramvnriuam he t ^/^;^^ ^ 

f^^-^ra^3SsSw^ 

of n inogitimatesoa to him by tbe NSga p-kwesis refowfl f T *u m ^ t^tfaon bout 

^e; w*ot. 4 Vol.XlS.p.339, f md tol ^ other Tftlni J wta the name K5^-. 



MARCH, 1893.] MADRAS MUSEUM PLATES OF JATILAVAE.MAN. 63 



That Varaguna-Pan$ya was a historical personage," is shewn by the same Bana grant, which 
reports that the Granga king Prithivipati, who was a contemporary of Amoghavarsha, defeated 
the Pandya king Varaguna in the battle of Sri-Purambiya f not 'Sripura, as it is on page 373 
of the Salem Manual, Vol. II.)- Sri-Purambiya has probably to be identified with the village 
called Tiru-Pnrambiyam in Sundaramurti-^NayanaVs Tevdram, and Pnrambayam in Tirn- 
nanasambandar's Tevdram. The exact place occupied by K6-Kkilli in the Chola genealogy, is 
not known. The two inscriptions which mention the early Chdla kings, say that Karikala, K6- 
Chchamkannau and K6-Kkilli belonged to the Chola family. Of these two authorities, the Leyden 
grant mentions Karikala first and K6-Kkilli last, while the Bana inscription mentions K6- 
Kkilli first and K6-Chchamkan last. The Kaliiigattu-Parani mentions K6-Kkilli first and 
Karikala last. Thus the three authorities for Chdla history that are now known, do not give 
a regular genealogy for this period, and one may doubt if it will ever be possible to reconstruct 
it and to determine the dates of these kings from Chdla inscriptions alone. There is only one 
Yaraguna mentioned in the traditional lists of the Pandya kings. 43 Consequently, the infor- 
mation that we now possess for Pandya history, offers no obstacles to the identification of 
the Varaguna-PancJya of the Bana inscription with the Varaguna of the tFiruvilaiyddalpuranam. 
This pur ana has a chapter 43 which describes how the *god at Madura' sent the great musician 
Bana-Bhadra with a letter to SSraman Perumal, the Chera king, who was a contemporary 
of the 'Saiva devotee SundaramHrti-Wayanar. The letter directed the Chera king to give 
presents fco the musician, which was duly done. The same event is referred to in that chapter 
of the Periyapurdnam which gives an account of the life of 'Seranian Perumal. 44 In this narra- 
tive we have perhaps to take * the god at Madura' to mean the Pandya king. If this suggestion 
is correct, it would imply that the Ch6ra king was a vassal of the Pandya. From the Tiruvilai- 
yddalpurdnam we also learn that the old college (sahgam) of Madura was established during the 
reign of a certain Vamsasekhara-P&ndya, and was provided with a miraculous seat (jpalagai) by 
the god Sundar&svara. 45 

The second of the works enumerated as throwing some light on the Pandya history, is the 
Penyapurfinam. The accounts contained in this work may be considered less open to question, 
as some of the statements made in it have been strongly confirmed by recent discoveries. As 
the author of the work does not profess to write a history, but only the lives of the sixty-three 
devotees of 'Siva, the historical information contained in 'it is only incidental. One of these 
sixty-three devotees was 3STecT,umaran, a Pandya king. He is described as having been victori- 
ous in the battle of NelvSli. 46 This is probably Tinnevelly (Tirunelveli). As the battle was 
fought in the Pandya country itself, it implies that the king only succeeded in repelling an 
invader from the North or from Ceylon. We are told that he married a daughter of the Chola 
king, whose name is not mentioned, that he was originally a Jaina by religion, and that his 
queen, who was a Saiva at heart, sent for the great Tirun&na,samba:adar, who succeeded in 
converting the king to the Saiva religion through a miraculous cure of his malady, which 
the Jaina priests could not make any impression upon. The date of this Pandya king and, with 
it, that of Tirunanasambandar are still wrapt in mystery. That Dr. Caldwell's identification 47 
of this king, who was also called Sundara- P&ndya, with Marco Polo's " Sonder Bandi" is in- 
correct, and that the three great Saiva devotees TiruBanasambandar, Tirunsivukkaraiyar and 
SundaramOrti-ETayanar must have flourished prior to the eleventh century A. D., is, however, 

*> Sir Walter Elliot, in his Coins of Southern India, p. 128 f. has published six lists of P&ndya kings. In the 
. first, two kings are mentioned with the name Varagana, while each of the other five mentions only one king of that 
name. 

*s Tirumugan^oduttapaclalam, p. 227>f the Madras edition of 1888. 

** Chapter 87 of the Madras edition of 1884. 

* B BanrjK-ppalagai tanda padalam, chapter 31 of the Madras edition of 1S83, 

* B - AV.rvZt rcfoiU H%:-$vX"e-7?r;;: '*?#, * ScdumSran, xrhoso fcrtune ^c.3 constaii* f znL\ 7.-"io craved U~.:Q babble '^ 
UsTolvelij" occurs ia verse S of th? Tlrdiij.->3tilrQgc.i. f wuic-h eoatains a list or the sixty-terse devo'cees of foira, and whith 
was composed by 3 < und&vrm < Cirii-iriyAn/l.i > . 

'bCd Granvnar u/ irie Ijfzuidihti /'".f'.'T/**, Latroi^ct'lou. pp. ISO IE* 



C4 THE XXDIAX ANTIQTJABY. [MAECH, 1893. 

clearly established by inscriptions found in the great temple at Tanjore." 43 The Perigapurdnatn 
informs us that one of the Chuja kin^s ruled also over the Pandya kingdom. This was the 
Saiva devotee K6=Chchengat-Chtila-NayanAr, who was also called Senga^&r. 49 The same king 
is, as stated above, mentioned in the lavsre Leyden grant as one of the ancestors of the Ch61a king 
Vijayulaya. His conqne&t of one of the Chera kings is described in a small work called Kalavali- 
nilr'iaJfi, the test and translation of which have been published in this Journal (ante* Vol. 
XVIII. pp. 253-265). The Periyapyrfna te ^ 3 us tliat ae k uiit several temples of Siva in 
different places. Sandaramurti-Nayanar refers in his Tevdrani to one at Hannilain in the 
Tanjore district, 50 and Suudarainiirti's predecessor, Tirunanasambandar, to another at Tiru- 
Ambar. 51 This last reference furnishes us with one of the limits for the period of the latter 
poet, the other limit being the time of Seranian Perumal, who was a contemporary of the 
former poet. 

Another of the Tamil works which may be of use to tlie student of Pandya history, is 
the Paltiippdltii (i.e. "the ten poems"). As the name implies, it consists of ten poems, or 
rather idyls, composed by different members of the college of Madura, to which reference has 
already been made. Of these, two are dedicated to Nedtifijeliyaxi, a Pandya king. The first/ 
of these t\vo a called SCaJuraiJikdnji, was composed by Marudanar of Mangudi, and the second, 
called yedunakadai, by Wakklranto, the president of the college. The first refers to a battle 
fought at Talai-Alangtoam by the Pandya king against the Chera and the Ohola kings and 
some minor chiefs. 52 Some of the ancestors of Xedaujeliyan are also incidentally mentioned. 
The name of one of them was Vadimbalambaninra-Pandiyan according to the commentary. 53 
This, however, could not have been the actual name of the king, but only a liruda. Another of 
the ancestors of Nedunjeliyan was Pal-yaga-salai-muda-kudumi-Pernvaludi, whose piety is 
very highly spoken of. 5 * As I shall have occasion to speak of this king in an article on another 
Paudya grant which I am going to publish, I shall now be content with a mere mention 
of his name. 

The last of the Tami] works above enumerated, as being of some use to students of Pandya 
history, is the Purippdtlu. This work is unpublished, and conseqnently, the historical value 
of its contents cannot now be stated precisely. The Purappdttu is said to describe in 
detail the battle of Talax-Alanglnam, 5 * which is referred to" in the Hadurai-Jikcftji. Mr. P. 
SundaramPillai, M. A., of the Maharaja's College at Trivandram, refers, in an article published 
in the August number of Vol. IX of the Madras Christian College Magazine, to another work 
called " Erai'i/anar AgapporuL" This work, he adds, is generally ascribed to Nakklrar and 
celebrates the prowess of a Pandya king who is called ArikSsari, Var6daya, Parankusa and 
Vichari,andmentionsamonghis conquests "Vilinjam (near Trivandram), Kottar (near Nagercoil), 
Naraiya:;u, Chevcor, Kadaiyal, Auukudi and Tinnevelly." It is thus clear that Tamil literature 
is nofe devoid of works that throw some light on Pandya history. Their content^ however, 
have not been appreciated, because we have not had the means to test their usefulness. It is 
important here to note that the Sinhalesa Chronicles might, with advantage, be consulted to 
elucidate some of the points in Pandya history, which may be left obscure by Tamil literature 
and the Pandya inscriptions. 

As I have already remarked, the subjoined inscription opens with six Sanskrit Terses Of 
these, the first invokes Brahma^ the second Vishnu and the third Siva. This might be taken as 
an indication of the non-sectarian creed of the reigning king. As, however, he has the liruda 



Vol. II. Kos. S3 and 4U 

' S3isa?? * wh beoaine * "* Md ruiea the w rid '' oco * * u <* 

, Ffcge 14 of the HaSras edition of 18S4 n p. M 1fto f , 



MABCH, 1893.] MADRAS MUSEUM PLATES OF JATILAYAEMAN. 65 

parama-Vaishnava, 'the most devoted follower of Vishnu,' in line 51, and as, in 1. 35 f., he is 
reported to have built a temple to Vishnu., we have to understand that the king, though a 
worshipper of Vishnu, was not intolerant towards other religions. The fourth verse describes 
the Pa^clya race as descended from the Moon as ancestor. The fifth refers to Maravarman 
and some of his ancestors, and describes him as the ' destroyer of the Pallavas ' (Pallava-bhan- 
jana). The sixth verse describes his son Jatilavarman. The Tamil portion is dated during the 
seventeenth year of the reign of Nedufijadaiyan. Evidently, Jatilavarman and Nedunjadaiyan 
denote the same individual and are synonymous. Jatila is the'Sanskrit equivalent of the Tamil 
Sadaiyan (one who has matted hair), a name which is also applied to 'Siva. 56 The adjective Nedum 
may qualify the word sadai, and the name would then mean * one whose matted hair is long.' 
But it is more probable that Nedum has to be understood as a sort of title prefixed to the 
names of some of the Paudya kings. In line 61 of the Madurai-Jskdnji, a Tamil poem already 
referred to, one of the Pandya kings is called Necliydn. Keclumayan of the Periyapurdnam 
and Wedtafijeiiyaii of the Pattuppdttu, are names in which the prefix Nedum is used as a 
title. If translated, these two names might mean 6 the tall Pandya.' The names Nedumaran, 
Nedunjeliyan and Xedunjadaiyan are quite similar, and one is almost tempted to think that they 
must have denoted the same individual. Beyond this similarity of the mere names we possess 
no materials for their identification. In the present inscription, the king iNedunjadaiyan is 
called Tennan, Vanavan, and Sarnbiyaii. Tennavan or Tennan, ' the king of the South/ is 
used as a title of Paijdya kings in Tamil inscriptions and literature. Vanavan and 'Sembiyan 
are titles applied to the ChSra and Ohdla kings, respectively. The fact that this Pandya king 
assumed the CLiera and Chola titles, shows that he conquered those kings, or was, at least, 
believed to have done so. A similar fact in connection with Ch&la history is revealed by 
the title Mummudi-Chdla, which was assumed by one at least of the Chola kings. Mummudi- 
Chola means 'the Chola king who wore three crowns, viz. the Chra, the Ch&la and the Pundya 
crowns.' 57 After giving the above-mentioned titles of the king, the Tamil portion of the 
inscription enters into an account of his military achievements which occupies nearly two 
plates. The battles of Velltlr, 53 Viwam and Seliyakkudi against an unknown enemy are first 
mentioned. The king next attacks a certain Adiyan and puts him to flight in the battles of 
Ayiravdli, Ayirttr 59 and PugaJiytLr. The Pallavas and KSralas, who are his allies, are also 
attacked and defeated* The king of Western Kongu is subsequently attacked, and his ele- 
phants and banner taken as spoils. The whole of Kongu is then subdued, and "the noisy 
drum sounds his (i. e* the king's) name throughout Ka&kabMtmi." The king enters Kafijivaya- 
ppdrGir, and builds a temple * c resembling a hill" to Vishnu. The ruler of V&p, is then con- 
quered and put to death ; his town of Vijiftam, " whose fortifications are as strong as those of 
the fort in Lanka," is destroyed, and "his elephants, horses, family treasure and good 
country" captured. The Pandya king afterwards builds a wall with a stone ditch round the 
town of Karavandapuram. 

A facsimile of the seal of the Tirnpptivaspam copper-plate grant, a transcript and translation of which are pub- 
lished in the Archaeological Survey of Southern India, Vol. IV. pp. 31-38, is given on page 123 of Sir "W. Elliot's 
Coins of Southern India. It contains a Sanskrit inscription which ends with the name Jatilavarman. In line IS of 
the first plate of the inscription occurs the Tamil form of this name, vis. Sadaivarman, and in line 14, the actual 
name of the king, ICulasekharadeVa. 6T See note 14, above. 

* 8 In the Tiruppuvaijam copper-plate grant the name VeMr-kunichchi occurs twice (Archceological Survey of 
Southern India, Vol. IV. p. 2S 9 Plate si a, lines 3 and 5) in the description of the boundaries of the granted village. 
As the word kuruchchi is not found in Tamil dictionaries, it is probable that kuruchcfii is a mistake, if not a misread- 
ing, for kitrichcM, which has almost the same meaning as the word pur m a vu, which precedes the name Vefliir in the 
text of the present inscription. Vejlur-kunehchi means * Vellur, (which is) a village belonging to a hilly or forest tract,' 
and puravil Vellur which occurs in the test, would mean * Velliir, (which is situated) in a forest or hilly tract.* Conse- 
quently, it is not impossible that the two villages are the same. Mr. Sewell in his Lists of Antiquities, Vol. I. p. 243, 
mentions a village called Vellur in the Malabar district, which is 23 miles north-north-west of Cannanore. Another 
village of the same name is mentioned in the Archaeological Survey of Southern India, Vol. IV. p. 77, test line 60. 

69 It is not certain if Ayiraveli and Ayirur have to be taken as denoting two distinct villages. It is not impossible 
that Ayirur is the name of the village and Ayira-Teli means ' one thousand vSlis (o land). 1 Perhaps the village of 
Ayirur had only one thousand v$li* of cultivated land. 



66 THE INDIAN ANTIQTJABY. [MARCH, 1893. 

The battle of 'Seliyakkutji was one of the first fought by the king. The name which means 
the Pandya village,' 60 might indicate that it was situated in the Pandya country. If it was, 
the battle must have been fought either against a foreign invader or a rebellious feudatory. 
It is not apparent who Adiyan. was, against whom the king next turned his arms. 
Ayiraveli where one of the battles against Adiyan was fought, was probably included in 
the Ch61a dominions, as it is said to have been situated on the northern bank of the 
Kaveri. The fact that the Pailava and Kerala kings were his allies, might indicate that 
he was not a minor chief. These considerations lead to the inference that he was probably 
a Ohola. NeduSjadaiyan calls himself Sembiyan (t. e. 'the Chfila), , but the conquest of 
the Ch61as is not explicitly stated in the historical introduction, and no Chola king of 
the name Adiyan is known. The kings of that dynasty had, each of them, several names and 
many birudas.* 1 There are, however, only two cases known from inscriptions, of wars between 
the Ch61a and Pandya kings, in which the names of the contending kings are given. Of these, 
the first is the war between Rajasimha-Pangya and the Chfila king Parantaka I. which is 
mentioned in the inscription of the Buna king Hastimalla, and the second is that between 
the Ohola king Iditya-Karikala and Vira-Pa^ya, which is referred to .in tlie large Leyden 
grant. It is more probable that Adiyan was identical with the king of Western Zongu, who 
was captured by STedoinjadaiyan. Adigaiman, also called Adigan, is mentioned in the Periya- 
purdnam as an enemy of the Saiva devotee Pugal-SdJa, a Ohola king whose capital was 
Karuviir (i. e. Karur in the Coimbatpre district), Adigaiman and Blini are mentioned in the 
unpublished Tamil work Purandnfou, as kings, in whose praise the well-known Tamil poetess 
Auvaiyar composed several verses. In his South-Indian Inscriptions, VoL I. p. "l06, Dr 
Hultzsch has published an inscription which refers to certain images set up by Adigaiman 
EJteS, and to their repair by a successor of his, who was called VyAmukta&ravaridjjvala (in 
Tamil, Vidufcddalagiya), the lord of Taka^a, and who was the son of a certain Bajaraja This 
TakaW has probably to be identified with TagacLto, which is referred to in the Purandnfou as 
having been captured by a Chera king. The syllables which are transcribed as'Kani^ava 
ppSrur, may also be written KaSjivay-ppSrur. In Sundaramurti-Myanar's Thtram /Foster 
Press edition 1883, p. 114 ; Arunachala Mudaliyar's 3rd edition of ite Periyapurtnam 1884 
pp. 7 and 22) K^fijivayppSrur is mentioned. But there is no clue given as to the situation or 
the village. Consequently, we cannot decide whether the village mentioned in the present 
inscription has to be identified with that referred to in the IVrfrtm or not. Besides a 



to be the name of a village 'in the Tanjore district. Tie name 
- ' oe explained as ' the large village in or near Kanji, 
The budding of a temple to Vishnu at this village might .then refer to the con 
Varadarajasvamin temple at Little Conjeeveram, which is not far from the 
Kanchi. Kankabhfimi, 'the land of kites,' might then be taken for ' 
which is a few miles distant from Ohingleput. But the conquests which are 
of toe inscription, relate mostly to the western half of Southern India Bet, 

oJSZZfr "A^^V 4 does ** *?** ! Koiigabhunii wh^it 
Cousequently though the name written Kankabhami, the second of the V, bein, 
composer evidently pronounced it Kangabhumi, which is the Tamil form 




MABCH, 1893.] MADRAS MUSEUM, PLATES OP JATTLAVARMAN. " 67 

well-known Ganga country. That such incorrect spellings were not uncommon in ancient days, 
is shown by an inscription of the great temple at Tanjore (South-Indian Inscriptions, Vol. IL 
No. 35, line 156), in which the word chaturvedimahgalam is written ehaturv$dwiam&alam. Its 
connection with the town of Kanchf being thus rendered improbable, K&Sjivaya-ppSrar may 
have to be understood as 'the large village of KanjivayaJ or Kafiehivayay the r which 
ought to have been the result of saihdhi between I and p, having been assimilated and its place 
taken by a second p. 69 In Tamil dictionaries, V&o. is mentioned as one of the twelve districts, 
where Kodun-Tamil (i.e. vulgar Tamil) used to be spoken. Vijifiam, which is mentioned in 
the inscription immediately before Ven, is probably 'Yilinjam' which, as has been already 
stated, was a place in Travancore captured by one of the Pandya kings. From- the manner 
in which Vilinam and Ve*n are mentioned in the inscription, it may be concluded that the 
former was one of the towns, if not the capital of the latter. 6 * According to Mr. W. Logan's 
Malabar (Vol. I. p. 240, note 2), VSnadu was, in ancient times, identical with the modern 
state of Travancore. Karavandapuram is the last place mentioned in the historical intro- 
duction. Karavantapura is mentioned in a small Vatteluttu inscription, which, with the 
permission of Dr. Hultzsch, I publish below from a photograph received from by Dr. Burgess. 



TEXT. 



2 rajya-va[r]sham aravadu sella- 

-3 nirpa marr=ava2;ku maha- 

4 samantan=agiya Karavantapur-adhi- 

5 vasi Vaijyan 65 Pfcg.di-Ami- 

6 rdamangalav-araiyan= a[y*]i- 

7 na Sattan^Ganavadi ti- 

8 ruttuvittadu tirn-kk[6][y*]i- 

9 lum srl-tadagamum idan=ul=a- 

10 ram=ulladum [|*] m[a]rr=ava- 

11 rku dharmma-[pa]nni 66 agiya 3STa- 

12 kkaiigorriyar= cheya- 

13 ppattadu Durgga-dvi-k6- 

14 [y*]ilun= JSshtai-k6[y*]ilum [||*] 



63 Examples of similar assimilation are n&ppadu for nbrpadu (forty), ftdppanom for Mrpanam or 

(a quarter fanam) and kdkktisu for hlrklsu or Ml-kfau (a quarter cash). The village of KfincMv&yil is mentioned in 
Mr. Foolkes' inscription of the Pallava king Nandivarman and its Tamil endorsement, and in the grant of Nandiyar- 
man Pallavamalla and its Tamil endorsement. Abont its position Mr. Foulkes remarks as follows in the Salem Manual* 
Vol. II. p. 334 : "It is clear that Kanchivayil lay, either wholly or in principal part, on the right bank of the 
P&l&r in the npper, or npper- middle, part of its coarse, somewhere above Yellore." The large Leyden grant (linos 
96 ff.) and some of the Tanjore inscriptions (South-Indian Inscriptions, Vol. II. Nos. 9 and 10} mention an officer of 
Bajarajadeva who was a native of K&nchiv&yil. Prom an unpublished Inscription of the rained temple at Kfilam- 
bandal in the Aroot taluk, North Arcot district, it appears that this village belonged to Per-Avtiraadu in TTyyafekon- 
(JSr-valansda, which last was, according to a Tanjore inscription (South-Indian Inscriptions, Vol. n. No. 4, p. 47), 
situated between the rivers Aris"il and Kviri. Kdnchivuyal is mentioned in a Tamil inscription dated &aka!457, 
which is published in the Archaeological Survey of Southern India, Vol. IV. pp. 151-156. It is not improbable that 
the village of K&nchir&yil which is mentioned in the inscriptions published by the Rev. T. Foulkes, was situated in tile 
Kongu country. If it was, it may be the same as the Kanchivayal of the present inscription, granted that there was 
not more than one village of that name in the Kongu country. 

64 Among the conquests of Kulottunga-Chdla, the KaUngatturParani (canto 3d. verse 71) mentions ViliSam, 
which was very probably identical with the Vilinam of the present inscription and with the c * Vilinjam" mentioned in the 
" Eradyanar Agapporul" (ante, p. 64). 

Vaijyan is a corruption of the Sanskrit Vaidya, which actually occurs as the name of a family in line 78 of the 
copper-plate inscription which is the subject of this paper. 

66 Bead dharma-patni. The apparent length of the vowel in pa on the photograph may be due to the bad pasting 
of the impressions before photographing. If this is the case, panni for patnt would be a mistake similar to that of 
ranna for ratna which occurs several times in the inscriptions of the Ra-jarajegvara temple at Tanjore (South-Indian 
Inscriptions, Vol. II. No. 46, lines 8, 16 and 20). 



63 THE INDIAN A3TFIQUABY. [MARCH, 1893. 

TBAISTSLATIOW. 

Prosperity ! While tfee sixth, year of tlxe reign of K6*Marafi=JadaiyaiJi was current, 
ttan G-anapati, who was his (/. e. the king's) great feudatory (jnaha-sdmanta), who resided 
in (the village of) Karavantapura, (ivho belonged to) the Vaidya (race), (and) who was the 
chief of Pandi-AmirdamaiLgalam, repaired the sacred temple, the sacred tank (sri-tadaga) 
and (all) that is charitable (in connection ivith) this (tank). Besides, JTakkafLgorri, who was 
his lawful wife, built a temple of the goddess Durga and a temple of Jye"shtha. 67 

As is seen from the above translation, this inscription is dated during the sixth year of the 
reign of Ku=Mai'aii=Jadaiyan, and mentions a certain Sattan Ganapati, who was the chief of 
Pandi-Amirdamangalam, and was living in the village of Karavantapura, which is very 
probably identical with the Karavandapuram mentioned in the subjoined inscription. The 
characters in which the above short inscription is engraved, are the same as those of the present 
one. It is therefore not impossible that both of them belong to the reign of the same 
king. 

In the long historical introduction of the subjoined inscription, there is no clue as to the 
date of the grant. As palaeography is a very unsafe guide in determining even the approxi- 
mate dates of South-Indian inscriptions, we must wait for further researches to enable us to 
ascertain the date of the Pcindya king STedunjadaiyan. This inscription records the grant of 
the village of Velaiigudi in Ten-Kalavali-nadu, 63 whose name was subsequently changed into 
'3rivara-rnaugalarn. The donee was Snjjata-Bhatta, the son of Sihu-Misra, who lived in the 
village of Sabduli which had been granted to the Brahmanas of the country of Magadha. Sujjata- 
Bhatta may be a vulgar form of the name Sujafca-Bhatfca. The name Slhu-MiSra shews that 
the donee's father must have been an immigrant from Northern India. Sika is "the Prakrit 
form of the Sanskrit stmha, and 2flsra is a title borne by some of the Brahmanas of Northern 
India. It is extremely interesting to learn that there was a colony of Magadha Brahmanas 
settled in the Pundya country. The circumstances under which, and the time when, this settle- 
ment took place, are not known. The djhapti of the grant was DMrataran Murti-Eyinap, the 
great feudatory of the king and the chief of Viramangalara, who was born in the village of 
Vangalandai. Special reference is made to the excellence which his family had attained in 

Tvt rtai< H 



music. 



Some of the graphical peculiarities of the Tamil portion of the subjoined inscription require 
to be noted here. As in all other Tamil and Vattelattn inscriptions, the long e and the Ion* o 
are not marked, though I have, for practical reasons, made these marks in the transcript The 
distmctxon between long and short .' is not strictly observed. The i in karudi (line 54) and vali 
r hne SO) seem to be distinctly long. In line 48, the i of vfo appears to be short, li line 52 
m ,, and e m mla are exactly alike. In the Sanskrit portion (line 8) ** may also be 

n l . Tite most a 



many ease. Of 



Line 20 J ^ ?ai o^ngo^an instead o/anai-y orungudan. 

(acla-oli [a^av-oli. 

24. ma-irum mav-irum. 

,. 24f. a-ira 



MARCH, 1893.] MADRAS MUSEUM PLATES OF JATILATAEMAN. 

J nai oda instead of naiy6du. 

Line 26 . i oli-udai oliy-udai. 

n 26f. vemma-avai-udan vemmav=avaiyu$an. 

28. padai-6du padaiy&du. 

f pagai-fidu padaiy6u. 

99 "\varai-um varaiyum. 

32. kogiani kodiy=ani. 

35. lai-ani 9 laiy-ani. 

jk&-il koyil or k6vil. 

" rft) '(akki-um akkiyum. 

41. uidi-odu nidiyogu. 

57. vidyai-6du vidyaiyddu. 

70. ellai agattu ellaiy=agattn. 

73. Pandi-ilang6 Pandiy-ilafigfi. 
82. 
82f. 



Of these I have corrected only Ted-41 aud a-ira in the text, because the former is likely to bo 
misunderstood, and the latter is distinctly wrong. In some of the other cases, the samdhi, 
though optional in usage, would be necessary according to the rules of grammar* Among th* 
rest, there is a considerable number of cases in which the saiftdhi is not optional. Such viola- 
tions of the rules of grammar are not uncommon in other inscriptions ; but there is an unusually 
large number of them in this grant. Many of these anomalous cases occur in the historical 
introduction (11. 19 to 46) which is in High TamiJ, where they are not expected. The fact that 
the small Vatteluttu inscription published above, also contains some of these peculiarities, 
shows that they were not merely local. The style of the whole of the Tamil portion of the 
subjoined inscription is almost free from mistakes, and shows that the composer could not have 
been ignorant of the rules of sashdhi if they had been commonly in use. These rules could not 
have been absolutely unknown as they are observed in a few cases in this grant. Consequently, 
we are led to the conclusion that the rules of saihdhi, which are given in Tamil grammars, were 
not universally recognized and followed in the Tamil country, at the time when these inscrip- 
tions were composed. But this inference cannot be established wittfout comparing a large 
number of other inscriptions belonging to the same period, 

TEXT. 

First Plate, 
[On the left margin'] Svasti [11*] 

1 Brahma vyan]ita-visva-tantram=anagham vaktrais-chatTirbhir=grinan=bibhrad=bala. 

pataihga-pimga^ 

2 latara-chchhayaS=Qata-man4alam [I*] adyan=nabhi-sarah-prasuti-kamalam Vishn&r* 

adhishthayu- 

3 katt 69 pushnata pramadafichirfiya bhavatam punyah purSn6 munife 6i [1*] 

yasniad=4virbhaTati para- 

4 masoharyyabhutad=yugadau yasminn=Sva pravisati punar^isvam=Stad=yuga- 

5 n$6 [*] tad=vas=chhand6maya-tanu vay&-vahanan=daitya-ghati jy6tih patu dyu- 

6 ti^ita-nav-ambhddam^mbWja-ndtram 6V [2*] aThhas-samghati 70 -harin6r=ati-dridha- 

7 m=bhaktim yay&fc kurwa-tamatr=amutra cha sambhavanty=avikalassampa- 

Second Plate ; First Side. 

8 ttayS ddhinam [|] utta[m]s-amburuha-riyam kalayatd ^ yashu7ittama[m*]. 

9 gg lasan-maulau nakasadam Pinaki-charanau tan. vafcchiram raksha- 

w Bead scwfcforfi . n Bead if dW*. 



THE INDIAN AOTIQUAET. 



1893. 



[3'] 



yaaya de*am yasy=>A,- 
[.*] sasvad-bhogyi 



10 Urn ' ar-mma-prar 

11 ^tjS vi ita-Nahush-a^dhi-Vindh^ prtUll [.*] sasvad-bhogyi 
U lUadhi-rasana ,*> vSvambhar-Syam sS-yan^b^ayafa yaw, 

ri piudarah ttrtntf4 * W ~** Vfisava-h^hWnshu maba^ 
S^gWh^JalSia-Bhara^aya-khyatesha aWsh 

= rS sarvTa-kshamSbhri 



14 Ip-aputtSrishu 

15 i [1] jitafr PaUaTa-bha5jaa6=pi 

mad-$bha-bhixaa-ka- 



16 
17 
18 

19 
20 
21 
22 
23 
24 
25 

26 
27 
28 
29 
30 
31 
82 
$3 
34 
35 



36 

37 
38 
39 

40 
41 

42 

43 
44 
45 



47 



tekah Brf-Mtovarmma nripab 6i [5*] tasm^TmdhinAtha^Budha iva 

Paft]ma 7I nabhid=iv=&dya- 
t=Pdyamu6 dyumna-dbimnas^TripaiBbhida iv^ynkto-fefct* Kumte* [l*] 

Jambbiri-kalpS 
jagati Jspwarmm-Hi vikhySta-ldrttit 

' 

6^ [6*J Annan4giya alar-kadir-neda-YSp-Ee^an Vftnava^ 
Va^varaiy-irmigayal^i ornagadan^-oli.kelu.munnir.ulaga 
Jud-aUkkum vali-keltt.tini.d6n.mannavar peraman=renn-alaM4i 
nar-kuratti-ppon-malar-puravil Vejltir 

Byakfcudi eni^ivarrnHevvar=aKya=kkodiB^ilai7 3 ^ 

rakal " valaifctum [|] ma-imm pemm-buDa^Kftviri vada-karai 




Third Plate; JKrrf 



^ai 6du 

udan kavaradnm [l*] 

g^gi=ppal-padai-63u 

ndu 









par 



SeEyar=ppa 



ppadai viduttu=KkTida-Eoagatt=adan=mannaiiai=:kkol 

rrodun=kQndu * pondu kodi am-maDi-nedTL-inada-Kktlclan-niadil 
tin vaittu=Kkankabhtlmi-adaii^van=g&^-mtiraisB. -tan piy 
kongabhtuni adi-ppaduttu=kkodai-jiiai' 

pukka=Ttirnmaln 



parand 



aravindarinuki 



Third Plate; Second Side. 

r-k6[y*]il=Akki-om [\*] 
ga agal-yanatt=aga4 s uniBJum 7 * 

pagaiavazram=agalav~ddnm aniy-Ilattgaiyil=aran"id=agi 

y-ilangiin=iieda-mada-madil Viliiiam-aduv^liya^kko: 

v^Iai iirai nikH vem-tianai Yd^-mannanai venr 

t=ayaii vila-nidi-fitju ku&nkm-a&na kulai-kkalirun 

n.m&vnn*bila-dhanamrin=nan-na4um-avai ko^idum [l*] 

tsilaiya7ar^ri-ne4an-gann-ambugalar=pSr-maindap 
dam poii-inada-neda-vidi=KkaravaiidapuraHi 

rad=6r-kall-agalfida visumbu tftyndu 



poliv=eyda=kkann 
mugi=ru5ja: 




|ii-7ikrainaagaletfcu9aiy6-pala 
1 pakfcu Malar-magaiada 



Fourth Plate; First Side. 
seydu 




Madras Museum Plates of Jatilavarman. 




MXBOH, 1893J MADRAS MUSEUM PLATES OF JATILATABMAN. 71 



49 gnru-cliaritam kon3adi=kkandaka-s8dliaiiai tin seydu kadan-Sa- 

50 lam mnlud=<alikktim Pa<Jya-natlian pandita-vatsalan vira-pur6gan " y> 

51 krama-paragan parantakan paramavaisli9avan=ran=agi=niiinp-ilangTi- 

52 m mani-nin-mudi nila-mannaya=?TediifLJadaiyajrkii rAjya-varsham pa- 

53 duj&Jlavadupap=pattu=clicliela.jiirka^ppinnaiyun=dliarmm tanakk^e- 

54 nrun=karmmam=aga=ttan karndi Magadliain=enntui=!naii-nattTin=maiiidefa- 

55 rkku vagukkappatta SabdfiJi ennnn=gramattul Vidya-dSvataiya- 

Fourth Plate; Second Side. 

56 1 yirumbappadhim Bh^rggava-gStra-sambliuiiaii livalayana-sfifcra- 

57 ttu Bahvrijan SIhu-MiSrajpku magan=agi yaj5a-7idyai-6d[=e5. 

58 jada-sastrangalai-kkarai-kanda Sujjat;a-BliaJtayku=Tte5L-Ka4a- 

59 vatf-naftu Vdlangadiyai^ppandai^ttan , palam=bS 

60 P nlkki Srlvara-mamgalam*enar=ppiyar=itfcn brahma-d6yama- 

61 ga=kkara5.maiyum miyatcliiynm ull=adafiga sarrva- 

62 pariMram=5ganixir&d=:atti=kktidukkappattadu [ll*] 

63 j=Man peru-nang*=ellai [|*] fcil-ellai 

Fifth Plate; First Side. 

64 ngalatt=ellaikkum Milandiyankudi ellaikknm 

65 m&kkTLn-tenn-ellai PerTi3nagarjte=ellaakkrin==ZaHi- 

66 kku<Ji enaikknm Tadakkus=manniya-s!rmm6- 

67 1-ellai Ea<Jambangu4i ellaikkum "" Kurangtwji 

68 ellaikkun=kilakkiim yadav-ellai ^ Karala- 

69 vayals=ellaikku=i/terknmm=ivv-isaitfca p e . 

70 ra-nang=ellai agattu=kkallnn=ga31iyu=na- 



Plate; Second Side. 

71 tfci mannavanadu paniyma 

72 ya pidi sftladan Pa^dlyaarku matamgajaddhyakslia. 

73 XL ^ndi-ilang6-mangala=pper-araisan=a- 

74 giya Kaluvitr-kktij!^ttu==Kkoiuv1ir^lic^ 

75 ngan=Siridaran [!*] ing^idajjukk^aciatiiy^ 

76 y=tt^mra-sasana5=ieyvittan vadya-gft- 

77 yarsamg!tangalan=maliv*=eydiya 

S&th Plate; First Side. 

78 landai Vaidya-kulam vilanga^tSnri 

79 nnavarku maha-Bamantan=ay 

80 vaii-ttLlaikkum ViramaAgalapp6r-aiaisa- 

81 n^giya Dhlrataran Mtotti-Eyigian [i] marridanai= 

82 kkattaran malar-adi en - . mudi m&ana ...... e- 

83 nru korravaney 



Sixth Plate; Second Side. 

84 iAmra-sfi,sanaS=jeyvittSn (1 ' BrakmadSya-paripS- 

85 Ianad=rit6 n=anyad=asti bhnvi dtartnxna-sadlianam [|*] tasya chapaha- 
66 ranM=rit& tatM n=anyadasti bh.UYi papa-sadtanam [||] Bahubhi- 

87 reYvasudha datta rajabhis-Sagar-adibhih [|*] yasya yasya yad& bhfl- 

88 mis=tasya tasya tada phalam II - na visHaih visham==ity=aliiir=brakDaasvam vi- 

89 sbam=acliyate [I*] visham^Skakinani lianti braiimasvaia putra-pautri- 



72 THE nsroiusr ASTIQUABY. [MABCH, 

Seventh Plate. 

90 kam ^H Brahmasva-rakshanad=anyat=:prLDiya-mfilan=na vidyatS [l*] 

91 nad=anyat=papa-mulan=na vidjatS &* P&^^Ukpperum-baitai-karan ma- 

92 gan Pa3j4i=ppernm-banai-karan=agiya Arik&sa- 

93 ri eluttu U 

TBAWSLATIOET. 
Sanskrit portion. 

Hail! 

(Verse 1.) May that pure ancient sage (BralunA), who resides in the primeval lotas' 
which has sprung out of the tank of Vishnu's navel, who fcvokes with his four mouths the 
sinless Brahman (t.e. the VSda), which has revealed all sciences, and who bears a mass of 
matted hair, the colour of which is redder than the morning sun, maintain for a long time 
yonr joy ! 

(2.) May that extremely wonderful lustre (of Vishnu), whose body consists of the 
VSda, who rides on a bird, who destroys the Daityas, whose splendour surpasses that of a new 
cloud (in blackness), who has lotus eyes, from whom this universe springs at the beginning of 
the Yuga and into whom it again enters at the end of the Yuga, protect you ! 

(3.) May that pair of feet of Pin&kin (Siva), which remove all sins, by practising strict 
devotion to which, perfect success is produced to men in this world and in the next, and which 

appear to be lotuses (placed) as ornaments on the heads, (which lear) glittering diadems, of 

the gods, protect you for a long time ! 

(4.) May that P^dya race, which is white with fame, by which this earth, that has 
the ocean for its girdle, has been perpetually enjoyed,?* the rst ancestor of which is said to W 
the nectar-rayed god (t.e. the Moon),^ and the family priest of which was Agastya* who 
vanquished JJahusha, the ocean and the Vindhya (mountain}, be victorious for a longtime ! 

(5.) In this (race), after those who had deprived Visava (Indra) of his garland,* 8 who 
had survived the disaster of the great Kalpa, and who were famous by victories over the lord 
of heaven (Indra), the lord of the waters (Varaoa) aad BhArata (Agni), had passed away, wks 
born the illustrious king Hteavawrurn who, though he destroyed the Pallava^ in battle, 
captured terrible armies (kafaiea) of rutting elephants by crushing the armies of all rulers of the 
earth. 

(6.) Just aa the wise Bndha (sprang) from the lord of stars (the Moon), Pradynmna from 
the first Padmanabha (Krishna), (and) Knmira (Subrahmanya) {wTio wean ) an active lance 
from the destroyer of Tripura (Siva), (who is) an abode of lustre, so, from him (i.e. Mfiravarl 
man) was born (a son), who was renowned in the world by the name JatOavaiman, who was 
equal to Jambhari (Indra), (and) whose irresistible valour burnt the planet (consistina of} the 
great arrogance of all the rulers of the earth. 

Eaiiail portion. 

(Line 19.) The lord of Mngs (who possesses") stout shoulders resplendent with e 

expressive of) strength, who is sach (o M described above), who has fought against thp southern 

w Bed " 



MABCH, 1893.] MADRAS MUSEUM PLATES OP JATILAVARMAff. 73 

ocean (ten-alar)* Q (who is not only) Tennan (the Ptadya king) (who bears) a long lance witli 
spreading lustre* (but also) Vanavan (the ChSra king) and 'Sembiyan <the Chdla king) who 
governs in harmony the whole world, (surrounded by) the ocean (which is) full of incongru- 
ous noise, by orders (dnat), (which bear on the seal) the great fish (kayal) (banner ichich 
flutters on) the northern mountain (i. e. MSru), 81 bent, on that day, 83 the cruel bow, so 
that the enemies might be destroyed at these places : Vinagiam^ Sejiyakkudi and V"eJ}fkr$ 
(situated) in a forest (full of) the golden flowers of the beautiful pundl-kuratli (? plant). 83 

(Line 24.) Having seen Adiyan (who iwre) a resplendent lance, turn to flight at Ayirdr, 
(at) Pugaiiytlr and at AyiravSli, (situated) on the northern bank of the K^viri, 84 (which ha*) 
abundant waters (and which is) rich (in) fields, (he) seized his (the enemy's) chariot (adorned 
with) sounding bells, along with a troop of horses (which were) fierce in battle ; when the Pallava 
and the KSrala (kings), having become his (the enemy's) allies, swelled and rose like the sea with 
numerous armies, so that the earth trembled, and when the western and eastern wings (of the army) 
joined, and were encamped (together), (the "king) advanced against (the enemy) with a troop of 
spearmen and despatched a detachment, so that disaster befell both of them on both wings ; 
captured the powerful king of Western Kongu, along with (his) murderous elephants ; placed Qiis) 
banner within the walls of K tidal (i.e. ^Madura), which has spacious halls decorated with precious 
stones ; 85 subdued Kongabhttmi, so that the noisy drum was sounding his fame throughout 
KankabhUini ; unfastened the string of the cruel bow; entered the large village of Kafichi- 
vAyal (?) (situated) iu a woody region (that was) beautified by flower gardens ; and built a temple 
resembling a hill to Tirumal (i. e. Vishnu) (in -which he) might joyfully abide. 

(L. 36.) (Be) unsheathed the victorious weapon, in order to destroy (the town of) 
ViJifLazn, which has the three waters 80 of the sea for (its) ditch, whose strong and high walls 
which rub against the inner part of the receding sky, rise so high that the sun has to retire in 
his course, which is (as strong as) the fort in the beautiful (island of) Ilaiigai (Lanka), and 

89 While his ancestors claim to liave conquered Varuna himself, the present king modestly says that be only 
mght against the southern ocean. This tradition of the victory gained by the Pandyas over the sea, is also preserved in 
xe large Tiruppftvanara copper-plate grant of Kulasekhara-Pan^ya, where a Tillage, or part of a village, ia called after a 
3rtaiu Veflattai-venran., * one who has conquered the floods or the ocean/ In the same inscription, villages and private 
idividuals" are called after the following names and binidas of Pandya kings : Tadaiyil-ty&gi, ' one who makes gifts 
ithout hesitation, ' Vira-Ganga-Poyan, Vtra-Pfindya-Poyan, Indra-sam&nas, 'one who is equal to Indra,' Parakrama- 
tbdya, Varaguna, Srlvallabha and Sandara-Pandya. Of these, Srivallabha has been mentioned (ante, p. 60) ae a 
'Sndya king, whose son was a contemporary of the Chola king K6-Bajaksarivarman alias VSra-B&jendrade'va I. 
*aias*khara-P&ng.ya himself, in whose reign the grant was issued, might hare borne some of these names and liruda^ 
ie rest, however, belonged to his predecessors. 

**The great fish evidently refers to the two fish which we find on Pibdya coins and seals. Yada-varai, 'the 

trthern mountain/ might refer to the hill of Tirupati in the Korth Arcot district, which is sometimes represented as 

e northernmost boundary of the Tamil country. But, in other Pfindya inscriptions which have been published, it is 

istinctly stated that the fish banner was flattering on Mount Meru (Adaga-pporuppu, Kanakasana and Kanaka-M era,) ; 

ee the Archaolofficzl Survey of Southern Inefta, Vol. IV. pp. 6, 10, 13, 15, 22 and 43. 

82 The day was evidently well known to the composer of the inscription and to his contemporaries. 
'* Neither kuratti nor pif&al-lcuratti is found in Tamil dictionaries ; kuzaltwi is, according to Winslow, 'agonrd. 
Trichosauthes Palmata.* With#M'#aZ-fcwa# compare pitrial-murungai and puftarpannai which are the names rf 
two plants. 

84 Iu a 'Tamil inscription of the Tanjore temple (South-Indian Inscriptions, Vol. II. p. 47) this river is called 
,K; A wtri, and in two Sanskrit inscriptions found in the Trichinopoly cave (Vol. I. pp. 29 and 30), the word is speUt-d 
K&vH. The epithet which is given to it in the first of the two Sanskrit inscriptions, viz. dr&ma-mdLl&-dhar&, 
* wearing a garland of gardens,' might suggest a possible derivation of the name. Kaviri, the name found in Tarns! 
inscriptions, perhaps means l cutting through or intersecting (?r) gardens (fca).' 

w Another possible translation of the same passage is : <s captured the powerful king of Western Kongu alon# 
with his murderous elephants; imprisoned (him) within the walls of Kfujal (i. e. Madura), which has jeweUike ad 
spacious halls decorated with banners." 

e The sea is supposed to contain three kinds of water, viz. rain water, river water, and spring water. Another 
ranslation of the passage which describes Vilinani would be the following : " Vilifiam, whose lofty halls and walls are 
esplendent with jewels, (and which) (with its) temple which has the three waters of the sea for its ditch, and which 
ubs against the interior of the vast sky, is like the fort in the beautiful. island of Ilangai (Lankd), whose long watts 
ise so high that even the sun has to retire (in his course)." , 



74 THE INDIAN ANTIQUARY. [MARCH, 1893. 

whose lofty halls and walls are resplendent with jewels, conquered and destroyed the king of 
Vdify who had a victorions army, and took possession of murderous elephants resembling hills 
horses with manes, the family treasnres and the fertile country, along -with his magnificent 
treasures, 

(Line 42.) (He) built, along with a broad stone ditch, a lofty wall whose top never 
loses the moisture 87 (caused by) the sky coming in contact (with '), and the clouds resting 
(on if), so that (the town of) Karavandapuram might get resplendent, which has beautiful halls 
and long streets, (where eueii) warriors are afraid of the arrow (-like) pointed and long eyes 
of women with lotus faces. 

(L. 46.) Having achieved these and many other similar conquests, having entered (the 
rity of} Ktidal (which has) a hall of jewels, being seated (on the throne) along with the goddess 
of the flower (i. e. Lakshmi), having followed, (like his) father, the path pointed out by Manu(?) 
and having himself performed the uprooting of thorns (L e. rebels), (he) is protecting the whole 
world (surrounded by) the ocean* 

(L- 50.) While the seventeenth year of the reign of (this) Nedufija^aiyan, the 

king of the earth (who bears) a high crown (on which are set) jewels of permanent lustre, who 
is the lord of the Pandyas, is fond of learned men, is the foremost of heroes, is very brave, is 
the destroyer of enemies and the most devoted follower of Vishnu, was current : 

(L. 53.) Having considered 88 that charity was always his duty, (he) gave, with libations 
of water, (the village of) TOlangudi in Teft-KaJavali-nftdu, having cancelled its former-name 
from old times, and having bestowed (on if) the (new) name of Srivara-mangalam, as a 
frra&0w<%aand with ail exemptions (parihdm\ including hdrdnmai *fo&mfydtehi& to Sujjata- 
Bhajta, who was the son of Slhu-Mi&ra^ who had thoroughly mastered all the 'Sastras along 
with the knowledge of sacrifices, who was born in the Bhargavagfitra, followed the Asvaldyana- 
mtra, and was a Bahvricha, ** who was beloved by the goddess of learning (Sarasvati), (and 
who resided) in the village called Sabdftli, which had been apportioned to the Brahmanas (mahi- 
Jeca) from the good country called Magad&a.? 1 

(L. 62.) The four great boundaries of this (village are) r The- eastern boundary (i A . 
to the west of the boundary of Nilaikft^imaagalam and of the boundary of MiJandSU 
ySkui; the southern boundary (is) to the north of the boundary of Peramagagrtw 
and of the boundary of Kallikkudi;** the western boundary (poueutog) permanent benW,"(if) 
to the east of the boundary of Kaijambaaagudi 93 and of the boundary of Kuractgndi * th* 
northern boundary (is) to the south of the boandary of KSrajavayal. ' ' 

l-cribJs^Tf a * ttw6 * Kt ?^ ymeaus C i8t land, slippery ground/ The literal transition o the passage which 
' -l .. -. j. , tosiows : wiiose top is a place in which the moisture, (cttnsed) 1W tbd clouds retiring 

OM it immediately) after the sky has plunged into water, never-ceaaes." 

The word j)/ S <ym seems to be ^dliere as an expletive, 15k**. in Ibes 63 * 81, ** ty. in ^ 76 
The technical meanin,- of these to terms is not clear. Aocoraing to WTnslow, the' word MrAlar means hns- 






the * al fe4 to {Plate v b, Hue $, and Plate ., 

; "s-r^" " a ^^ intiw NM ^ W w ^ 

, where the nUag, i mentioned wife its proper spdlfeg, 



MASCH, 1893.] PDLKLOBE IN HmDITSTAN. - 75 

(Line 69.) Having set np stones and planted milkbush Qsalli) on the four great boundaries 
thus described, Sirfdaran (i.e. Sridhara), (who wa* .a member of) the .assembly (sanga) of 
Koluvftr inKoJLuvto-ktigMm, the great chief of Paigidi-ilangd-anaiagalam 95 and.the overseer of 
the elephants of the Pa^dya (king), followed, by order of the king, a female elephant, (which 
was let loose) to determine the boundaries (of the granted village).** 

(L. 75.) Bhirataran Mtlrti-Eyinan, who was the great chief of Vlramangalam, 
who deprived inimical kings of their strength, who was the great feudatory (mahd-sdmanta) of 
the king, and whose birth had conferred splendour on the Vaidya race of Va^gajandai which 
was famous for (skill in playing) musical instruments, singing and music, caused, as the djnapti 
(finatti) of this (granfy a copper edict to be drawn up. The king himself declared : " The 
lotas feet of those who protect this (gift), shall rest on my crown," 97 and caused (this) clear 
copper edict to be drawn up. 

(L. 84.) " There is no means on earth of acquiring merit, except the protection of gifts 
to Brahmanas ; and likewise, there is no means on earth of incurring sin, except their con- 
fiscation. 

"Land has been given by many kings, commencing with Sagara; as long as (a Icing) 
possesses the earth, so long the reward (of gifts) belongs to him. 

* 6 They declare that poison (itself) is ,not (the worst) poison; (but) the property of Brsih- 
manas is declared to be (the real) poison. (For), poison (if taken) kills (only) one person ; (but) 
the property of Brahmanas (if confiscated, kills the confiscate) together with his sons and 
grandsons. 

" No other source of religious merit is known than the protection of the property of 
Brahmanas, (and) no other source of sin.is known than transgressing on it" 

(L. 91.) The signature of Arik&sari, who was the chief drummer of the Fandya 
(king) and the son of the Q,ate) chief. drummer of the Pto<^ya iking). 



FOLKLORE IN HIK"DTJBTAK 

BT W. OEOOKE, C.8. 
No. 4. The Lucky Herdsman. 1 

Once upon a time a herdsman was watching some sheep near the jungle, when a tiger came 
out and asked him for a sheep. The herdsman said : *' They don't belong to me. How can I give 
you one P" *' All right/' said the tiger, "I will eat you some night soon/' When the herdsman 
came home, he told his wife, and she said : " We had better get some of the neighbours to sleep 
in the house as a guard." So some of the neighbours brought their beds and slept in the 
herdsman's house. The herdsman's bed was in the middle. In the middle of the night the 
tiger came in quietly, and raising up the herdsman's bed, carried it off on his shoulders. 
When he had gone a little distance the herdsman fortunately woke, and, as he happened to be 
passing under a banyan tree, he caught hold of one of the shoots and climbed up. The 
tiger, knowing nothing of this, went off with the bed. 

The herdsman was so afraid of the tiger y that he stayed up in the tree all day. In the 
evening, a herd of cows came from the- jungle and lay down under the banyan tree. They 
remained there all night and next morning went of, as usual,, to graze* When they had gone 
away, the herdsman came down, removed all the manure, and cleaned the place. 

s& In this name, ilangd is synonymous with the Sanskrit yuvar&ja. The village was evidently called after the 
heir-apparent to the &a$ya throne.. 

** The custom of determining the boundaries of & donative village with the help of a female elephant , seems to 
have been, quite common in ancient times ; see the- large Tirnpptivanam, copper-plate grant, Plate i a, lines 3 to 5, and 
the large Leyden grant, Plate is a, line 175. 

T This is addressed to the reigning king's successors. 

1 A folktale told by Parsottam M&fijhf* one of the aborigines of South Mirzapur* 



76 THE INDIAN ANTIQUARY. [MABCH, 1893. 

Xeit night tlie cows came again, and were delighted to find the place clean, and wondered 
who had done them this service. Next morning they went again to graze, and on returning 
found that the place had again been cleaned. This happened a third time ; and then the cows 
called out, "Show yourself, our unknown friend ! We are very grateful to you, and wish to 
make your acquaintance." The herdsman thought this might be some device of the enemy; so 
he kept quiet and did not show himself. 

Then the cows made a plan. There was one of them, who was a poor, old, weak creature * 
so they said to her : ct You lie here and pretend to be very sick ; our friend is sure to come down 
to help you after we are gone. When he comes catch hold of his dhdtf, and detain him until 
we retarn." The old cow did as she was told, and caught hold of the herdsman's dh&t^ and 
though he tried to drag himself away, she would not let him go until her companions came back, 

When the cows returned, they told the herdsman how much they were obliged to him, and 
said, ** You may have as much of our milk as you want/* So the herdsman continued to 
live in the banyan tree and used to milk the cows every day. 

One day, as he was strolling about near the banyan tree, he saw a hole, out of which came 
some young snakes, who looked very thin and miserable. The herdsmen took pity on them 
and gave them some milk every day. When they got strong, they began to move about in the 
jungle, and one day their mother met them. ** Why ! how is this ? " said she ; " I left you starv- 
ing, and you are now well and strong." Then they told her how the herdsman had taken pity 
on them. Hearing this she went to the herdsman and said : tf Ask any boon you will.** *i 
wish,** said he, * that my hair and skin should turn the colour of gold." This happened 
at once and the old snake went away. 

One day the herdsman went to bathe in the river. As he was bathing a hair came out 
of his head, and he put it into a leaf platter (dauna) and let it float down the stream. A 
long way down a Raja's daughter was bathing. She tooknp the hair. " My father must marry 
me to the man who has hair like this." When she came home she would eat no dinner. Her 
father was distressed and asked the cause. She showed him the hair, and said, * Marry me to 
the man who has hair like this." So her father sent his soldiers to find the man. At last 
they traced the herdsman and said, " Come along with us." * I will not," said he. Then they 
tried to drag him away, but he played OHL his fiute (MnsuU) and all the cows rushed up, 
charged the soldiers and drove them away. They returned and told the king. He sent some 
crows to get the flute. They came and perched on the banyan tree, where the herdsman was 
staying, and let their droppings fall on him. He threw stones at them, but could not drive 
them away. At last he was so angry he threw his flute at them, and one crow took it in his 
bill and flew off with it. 

When the RfijA got possession of the flute, he sent another party of soldiers to seize the 
herdsman. He blew another flute, but this had no power over the cows and he was 
captured and carried off. * 

Then he was brought to the Raja's palace, married to the princess and given a splendid 
house and lots of money. But he was unhappy and preferred his life as a cowherd. One day 
he asked his wife to give him the flute, which the crow had carried off. She took it out of her 
box and gave it to him. When he blew it the sound reached the cows, and they all rushed 
to the Raja's palace and began to knock down the walls. The Raja was terrified and asked 
what they wanted. We want our cowherd," they answered: So the Raja had to give in and 
boilt a palace for his son-in-law near the banyan tree, and gave him half his kingdom. There 
fcbe herdsman and the princess lived happily for many a long year. 

Motes. 



of ? 5 ' * SeQUi ^ T^ aborf g^. resident in the ld country south' 

of the Sfa as a variant of the Saatal Story of Jhore," whica is given by Dr. 



MABCH, 1893.] FOLKLORE IN HINDUSTAN. 77 



A. Campbell in his Santal Folk-tales> (Pokimria, 1891) pp. Ill, et seq. There are, however, 
some important differences : 

(1) Jhore quarrels with the tiger, because, when he is called in to judge between him and 
the lizard, he judges it in favour of the latter. 

(2) Jhore is shut up in a bag by his mother, which the tiger carries off. 

(3) The animals in Jhore's story are buffaloes, and he wins their affection by looking after 
their calves. 

(4) In Jhore's story the old buffalo cow lies in wait and gets the calves to tell her who 
befriended them. The dhoti incident is absent in the Santal story. 

(5) Similarly, the snake incident is wanting, and in the Santal story the Princess simply 
finds in the river some of Jhore's hair, which is twelve cnbits long. 

(6) In the Santal story the Rajii sends ajogi and a crow to seek for Jhore. Finally a paro- 
quet is sent, who makes friends with Jhore and gets the flute. 

(7) After losing his first flute Jhore calls the cows with another, and finally the paroquet 
has to steal the bundle of flutes, which Jhore has. 

(8) The buffaloes in the Santal story come to the king's palace, because Jhore's wife would 
not believe the story about the love of the buffaloes for him, which he was always telling 
her. So he has a pen made thirty-two miles long and thirty-two miles broad and the buffaloes 
come at the sound of his flute and fill it. These are the domesticated buffaloes of the 
Santals nowadays. 

The story is also of interest from its obvious analogies to European folklore. The cow- 
herd's flute is the oriental equivalent of the lyre of Orpheus, or the lute of Arion : and 
we have the incident of the hero being saved by his lute in No. 126 of Grimm's Tales, "Ferdi- 
nand the faithful and Ferdinand the unfaithful." The feeding of snakes is also common property 
of folklore. In the Oesta Komanorum, chap* 68, we have the snake who says to the knight: 
'* Give me some milk every day, and set it ready for me yourself, and I will make you rich.*' 
There are further instances given in Mr. Andrew Lang's edition of Grimm, (Vol. II. pp. 405, 
et se$.) So with the golden hair, which, however, is usually that of the heroine : see Grimm's 
Goosegirl, with his notes (Yol. II. p. 382.) I know there is some European equivalent of the 
hero (or heroine) being recognised by the golden hair floating down the river, bnt I cannot lay 
my hands on the reference just now, as I am away from my library. However, we have the 
same incident in the "Boy and His Stepmother" in Dr. Campbell's Santal Collection. 
Altogether, this story is interesting, and probably other readers of the Indian Antiquary 
can suggest additional parallels. 

"Note by the Editor. 

This tale is, like some of Mr. Crooke's other tales, simply an agglomerate of incidents to be 
commonly found in Indian folktales generally. 1 Instances innumerable of each incident in some 
form or other could be culled from my notes to Wide-awake Stories and from this Journal. 
To take these incidents seriatim: 

That of the bed and banyan tree is mixed up with very many Indian tales, but for 'tiger* 
read usually * thieves.' A good specimen is to be found in Wide-awalce Stories, pp. 77-78. 

Grateful animals and their doings are also exceedingly common evei^where in Indian 
nurseries. A collection of instances from Indian Fairy Tales, Folktales of Bengal, Legends of 
the Panjdb and the earlier volumes of this Journal will be found at p. 432 of Wide-awake Stories. 

G-olden hair belongs, in every other instance I have seen, to the heroine, and instances of 
the incident of a golden hair floating down a stream and leading both to good fortune and to 
calamity are to be found collected at p. 413 of Wide-awoike Stories. 

* I do not wish by tMs statement to detract from the value and interest of Mr. Crooke's tales. They, in fact, 
strongly support the theory I propounded in Wide-awake Stories, and which has siiwe been accepted by the 
FolHore Society. 



T THE IXDIAX ANTIQUARY. f^ABcs, 1893. 

In this tale the golden hair leads up to a very simple and boldly stated variant of the im- 
possible task as a preliminary to marriage, which is often really nothing but a folktale 
reminiscence of the ancient custom of the swayariivara. Many instances will be found col- 
lected at p. 430 of Wide-awake Stories. 

Flute stories are as common in India as in Europe. Perhaps the best of all in the Bast 
is the exquisite Punjabi tale of ** Little AnMebone" which is comparable to Grimm's "Singing 
Jio/it?." This tale is known in the Pafijab as " Oitetd Earn 9 ' and is to be found in Wide-awake 
Stories, pp. 127 ff. 

I have quoted above from Wi3e-awaJ:e Stories, as that is the latest publication, so far as 
I know, giving a collection of incidents in Indian folktales, but, from the many folktales from 
all parts of India published in this Journal in the eight years that have elapsed since that book 
was issued, many further instances could be easily adduced in support of the above notes. 



A FOLKTALE OF THE LUSHAIS 1 . 

BY BERKAED HOUGHTON, C.S. 

The Stonj tf Eungori. 

Her father, who was unmarried, was splitting bamboos to make a winnowing basket, when he 
ran a splinter into bis hand. The splinter grew into a little child (After a time) the child was 
brought forth motherless and they called her Knngdri Even as a grain of rice swells in the cooking, 
so little by little she grew big. Two or three years passed by and she became a maiden. She wa 
very pretty, and all the young men of the village were rivals for her favour ; but her father kept 
her close and permitted no one to approach her. There was a young man named Keimi. He took 
up the impression of her (foot from the ground) and placed it on the bamboo grating over 
the liouse-fire (there to dry and shrivel up), and BO it fell out that Ktmgdri became ill. 

Kilngorf s father said, " If there be any one that can cure her, he shall have my daughter." 
All the villagers tried, but not one of them could do any good. However (at last) E&mi came. 
*' I will cure her, and I will marry her afterwards," said he. Her father said, " Cure the girl first and 
you may then have her/' 

So she was cured. The foot-print, which he had placed to dry on the fire-shelf, he opened out 
and scattered (to the wind). Kungori became well and Eixni married her. " Come, Kftngori," said 
he, ** will you go to my house?"* So they went. On the road KSimi turned himself into a 'tiger. 
Kflugori caught hold of his tail, and they ran like the wind. (It so happened) that some women" 
of the village were gathering wood, and they saw all this; so they went back home to Kungfei's 
father and said, " Tour daughter has got a tiger for a husband." Kungori's father said, " Whoever 
can go and take Ktlngdri may have her ; but no one had the courage to take her. However, 
Phothir and Hr&ngehal, two friends, said, ' We will go and try our fortune/' Etingori's father said', 
' If you are able to take her you may have her ;" so Phothir and Hraagch&l set off. Going on, they 
came to Kami's village. Tlie young man Keimi had gone out hunting. Before going into the house 
Phtflur and Hrangehdl went to Ktogori. iKfiagori," said they, where is your husband ?" " He 
is gone out hunting," she said, "but will be home directly." On this they became afraid and 
Phuthir and Hrangch&l climbed upon to the top of the high fire-shelf . Mngori's husband arrived, 
' I sm*H the smell of a man." said he. "It must be me, whom you smell," said Kflng6ri. Mght 
fell, everyone ate their dinners and lay down to rest. In the morning Kangori's husband again 
w,*nt out to hunt. A widow came and said (to the two friends), ' If you are going to run away 
with Kfcngdri take fire-seed, thorn-seed, and water-seed with you)." So they took fire-seed, 
thorn- seed, aad water-seed; and they took Etingori also and carried her off. 

Ktagons husband returned home. He looked and found Kfoigori was gone ; so he followed after 
taux hot haste. A little bird called to Hrangchah -Bon! run! Ztogfoi's husband will catch 
the bird. So (the fnends) scattered the fire.seed,and (the fire sprung up and) -the 
f* der-growthbui-nt furiously, so thai KOngori's husband could not come aiy farther, 
subsided, he again resumed the pursuit. iarwier. 



MARCH, 1893.] A FOLKTALE OF THE LUSHAIS. 79 

The little bird cried to Hrangchal : " He is catching you up," so they scattered the water-seed, 
and a great river widened (between them and their pursuer). 

However a Kdng<5ri ? s husband waited for the water to go down, and when the water went down 
he followed after them as before. The bird said to Hrangcbal, " He is after you again, he is fast 
gaining on you, sprinkle the thorn-seed, 9 ' said the bird. So they sprinkled the thorn- seed and thorns 
sprouted in thickets so that Ktingori's husband could not get on. By biting and tearing the 
thorns he at length made a way, and again he followed after them. Hrangchal became dazed, as 
one in a dream, (at this persistence of pursuit), and crouching down among the roots of some reeds, 
watched. Phdthlr cut the tiger down dead with a blow of his dao. " I am PhSthira," said he. 
So the tiger died. 

Hrangchal and the others went on again, until they came to the three cross roads of Kuavang, 2 
and there they stopped. Phothir and Hrangchal were to keep guard turn about. Hrangchala went 
to sleep first, while Phothir stayed awake (watching). At night Kuavang came. "Who is staying 
at my cross-roads?*' he said. Phothira (spoke out boldly): "Phothiraand Hrangchala (are here), 9 ' said 
he ; " crouching under the reeds, we cut off the tiger's head without much ado." On this Kuavang 
understood (with whom he had to deal), and, becoming afraid, he ran off. So Phothira (woke up 
Hrangchal saying), " Hrangebala, get up ; you stay awake now; I am very sleepy; I will lie down. If 
Kuavang comes you must not be afraid." Having said this, he lay down (and went to sleep). 
Hrangchala stayed awake. Presently Kuavang returned. " Who is this staying at my cross-roads P" 
he said. Hrangchala was frightened. (However), he replied : *' Phothira and Hrangchala (are here) 
they killed the tiger that followed them among the reed- roots." But Knavang was not to be fright- 
ened by this ; so he took Kftngdri (and carried her off). ELungdri marked the road, trailing behind 
lier a line of cotton thread. They entered into a hole in the earth, and so arrived at Kuavang's 
village. The hole in the earth, by which they entered, was stopped up by a great stone. In the 
morning Phothira and Hrangchala began to abuse each other. Spake Phohtira to Hrangchala, 
" Fool of a man, " said he, " where has Kungori gone? On account of your famt-heartedness Kuavang 
has carried her off. Away ! you will have to go to Kuavang's village." So they followed Ktingori's 
line of white thread, and found that the thread, entered (the earth) under a big rock. They moved 
away the rock, and there lay Kuavang's village before them ! Phohtira called out ! " Ahoy ! give me 
back my Kungori." Kuavang replied, " We know nothing about your Ktogori. They have taken 
her away." " If you do not (immediately) give me Ktogori I will use my ddo?* said Phohtir. ** Hit 
away," answered Kuavang. With one cut of the dd o a whole village died right off ! Again Phohtir 
cried, te Give me my Kflngori." Kuavang said, " Tour Kftngori is not here." On this Phothir and 
Hrangchal said, " We will come in." ** Come along," said Kuavang. So they went in and came to 
Kuavang's house. Kuavang's daughter, who was a very pretty girl, was pointed out as Ktingori. 
" Here is Kftngori," said they. " This is not she," said Phothir, " really now, give me Ktingori." So 
(at last) they gave her to him. 

They took her away. Kfingori said, " I have forgotten my comb." " Go, Hrangchal and fetch 
it," said Phothir, but Hrangchala dared not venture. " I am afraid," said he. So Phothir wen* 
(himself) to fetch (the comb). While he was gone, Hrangchal took Kftngori out, and closed the hole 
with the great stone. After this, they arrived at the house of Ktingori's father. ** You have been 
able to release my daughter," said he, " so take her." Kflngori however, did not wish to be taken, 
Said Kftngori's father, " Hrangchal is here, but where is Phofchira ? " " We do not know Phothira's 
dwelling-place," was the reply. 

So Hrangchala and Kflngori were united. Kftngori was altogether averse to the marriage, 
but she was coupled with Hrangchal whether she would or no. 

Ph6thira was married to Kuavang's daughter, Beside the house he sowed a koy-seed. It 
sprouted and a creeper sprang (upwards like a ladder). Phothira, when he was at Kuavang's, had 
a child (born to him); and he cooked some small stones (in place of rice), and, when his wife was 
absent, he gave the stones, which he had cooked, to the child, saying, " Eat." While it was eating 
Phothir climbed up the stalks of the creeper (that had sprang up near the -house), and got out 
(into the upper world). He went on and arrived at the house of the Kdngdri's father. They had 
killed a gaydl? and were dancing and making merry. With one blow Phothira cut off the head of 
Hrangchal! Ktingori's father cried* " Why, Phothira, do you cut off Hrangchala's head ?" " I was 
obliged to cut it off," said Phothir. ** It was I who released Ktingori from Keinifs village ; 

2 The good spirit of the Lusbais. He does not however cut a very fine figure in this tale. 



80 



THE INDIAN ANTIQUARY- 



[MARCH, IS 93. 



Hrangchala dared not do it. When Kuavang carried off Kftngorialso, Hrangchala dared not say him 
naj. He was afraid. Afterwards we followed Kangori's line of cotton thread, which lead us to 
Kuavang's village. Kflngori (after we had released her from there) forgot her comb. "We told 
HrangcMl to go and fetch it, but ae dared not. ' I am afraid/ said he. so I went to get it. He then 
took Ktogori and left me behind, shutting the hole in the earth with a great stone. They went away. 
I married Kuavang's daughter, and, while she was absent, I climbed up the stalks of the creeper, 
and came here." On (hearing) this; "Is it so/' said they, " then you shall be united." So Hrang- 
chala died and Phothira and Kflngori were married. They were very comfortable together, and killed 
many gaydl. They possessed many villages, and lived happy ever after. Thus the story is concluded. 



MISCELLANEA. 



A SHOBT ACCOUNT OF SIX UNPUBLISHED 
INSCBIFTIONS. 

L Arthnna Stone Inscription of the 

Paramara Ch&mundar&ja, of the 

(Vikrama) year 1136. 

Dr, Horale has sent me, some time ago, a very 
imperfect pencil-rubbing of an inscription dis- 
covered at Arthuna * in H&jputana, together with 
a rough transcript of the tea* and an English 
translation of it, received from Mahamahopadhyaya 
Kaviraj Sy&mal Das, member of the State Council 
of Mew&cL This inscription contains 53 lines of 
writing which cover a space of %' 6J" broad by 
2' 2* high. The writing appears to be well pre- 
served. The size of the letters is about f ". The 
characters are Nagari. The language is Sam. 
skrit, and the inscription is in verse. The total 
number of verses is 87. 

The inscription is a prasasti or laudatory 
account of a line of princes or chiefs who belonged 
to the Paramara family, and its object is, to 
state (in line 44) that the prince Chanragdar&ja. 
in honour of his father Mandanadeva, founded 
a temple of Siva, under the name of Mandanesa, 
and to record (in lines 45-50) the endowments 
made in favour of that temple. The praiasti was 
composed by the poet Chandra, a younger brother 
of Yijayasadhara and son of Sumatisadhara, of 
the Sadhara family. 2 And it is dated in line 53 : 
saaixvat 1136 Fhalguna-sudi 7 BufcrS, corre- 
sponding, for Yikrama 1136 expired, to Friday, the 
31st January A. D. 1030, when the 7th tithiot the 
bright half ended 20 h. 3 m. after mean sunrise. 

Beginning with two verses which invoke the 

* I cannot find Arthftna on the maps at my disposal. 
In the papers sent to me it is stated that " a sight of the 
rains of ArthfinA confirms the view that a large city 
existed there in ancient times, -where only a small village 
fawta * present, surrounded by several temples in 
*MMfc, w f^A rubbing: of the inscription was procured 
tbratgii&a wietance of the Political Agent of B&nsw&a. 

of the writer and of the engraver are 

robbing. 

L S*rt*y of India, Vol. XXIII. p. 124, 
Mr. tenet reports that at * small hamlet called Kimtor, 



blessings of Devi and Siva (Sasisekhara), the 
poet tells the well-known fable how on Mount 
Arbuda (or Abu) the sage Vasishtha, when his 
cow Nandini was carried off by YisvSmitra, pro- 
duced from the sacred fire the hero Paramara, 
who defeated Yisv&mitra. In. the family of 
Paramara there was born in the course of time 
Vairisimna (line 8), who ha<J a younger brother, 
named pambarasimha (line 10). And in the 
famjly of Dambarasimha was born KamkadSva 
(line 11), who near the Narmada defeated the 
forces of the ruler of Karnata and thus des- 
troyed the enemy of the Malava king SrHLarsha, 
but who apparently lose his own life on that 
occasion. Jlamkadeva's son was Chan.dapa (line 
13); his son was Satyaraja (line 14); from fa' 
sprang Mandanadeva (line 16) ; and his son again 
was Cn&mundar&ja 3 (line 30), who is said to have 
defeated Sindhur&ja. Beyond what has been 
stated here, the inscription contains nothing of 
importance. The princes Yairisitfiha and Srihar- 
sha, mentioned above, are of course the well- 
known Yairisimha II. and &rharshadva-Siyaka 
of M&ava. 

2. Ch.it6r Stone Inscription of the G-uMLa 

Family, of the ( Vikrama) year 1331. 
Sir A. Cunningham has supplied to me a pencil- 
rubbing,* taken by Mr. G-arrick, of the inscription 
at Ohitor of which a photo-lithograph has been 
published in his Arch&oL Survey of India, Yol. 
XXIII. Plate xxv. This inscription contains 
54 lines of writing which cover a space of 2' 6" 
broad by 2' 7f" high. Line 39 appears to have 
been almost completely scratched out; otherwise 
the writing is on the whole well preserved. The 

in Bajputana, he found an inscription of seven lines, 
dated in Samvat 1027. From a very faint photograph of 
this inscription, shewn to me by Dr. Burgess, I am able, 
to state that the inscription was pnt tip during the reign 
of a JfaAdrdjddAirtya who also bore the name Ch&mun- 
dardjo, and that it is dated in the (Vikrama) year 1028. 

* A very incorrect copy, made by a Pandit, of this 
inscription I had previously received from Dr. Fleet, ta 
whom it had beea given by Dr. Burgess, together with a 
copy of another long inscription from Chit6r which is per- 
haps the second prctiasti, referred to below. 



MARCH, 1893.] 



MISCELLANEA. 



81 



size of the letters is about I*. The characters 
are Nagari. The language is Sanskrit, and the 
inscription is in verse. The verses are numbered, 
and their total number is 61. 

This is a praSasti of the Guhila family of 
Medapa^a, similar to the Mount Abft stone in* 
scription of Samarasiihha of the Yikrama year 
1342 (ante, Vol. XVI. p. 345% and composed by 
the same poet Vedasarman (line 54) who, indeed, 
in line 46 of the Mount Aba inscription refers to 
this and similar prasastis, composed by himself. 
It was engraved by the artizan Sajjana (line 54), 
and is dated in line 54: sam 1381 varshe 
Ashadha-sudi 3 Sukr Pushy&, corresponding, 
for northern Vikrama 1331 expired, to Friday, 
the 8th June A. D. 1274, when the 3rd tithi of 
the bright half ended about 20 h., and vrhen the 
moon was in Pushya for about 17 h. after mean 
sunrise. 

The inscription opens with verses invoking the 
blessings of Siva (Srt-Samadhisvara, 5 Trinayana, 
Chandrachuda) and Ganesa. The poet then states 
that he is about to eulogize the GuMLa vanisa. 
He glorifies the country of Medapata, and its 
town Wagahrada ; and relates how through the 
favour of the sage Haritarasi* Bappa became 
lord of Medapaba. Afterwards he gives the 
names of the descendants of Bappa, from Guhila 
to STaravarman, and praises each of them in three 
or four verses, in general terms which are of no 
historical value. After verse 60 he adds in 
prose : anantara-vamSa-varnnanaw dvitiya-pra- 
tastau v&ditavyam. 

The princes glorified are : 

1. Bappa. 

2. G-uhila(v. 13). 

3. Bhdja (v. 15). 

4. Blla(v. IP). 

5. Kalablidja (v. 21). 

6. Mallata (v. 24 ; omitted in the Mount 
inscription). 

7. Bhartribhata (v. 27). 

6 Simha (v. 30). 

9. - Mahayaka (v. 33 ; in the Mount Aba in- 
scription called Mahay ika). 

10. Shumma^a (v , 36 ). 

11. Allata(v.-39). 

12. Maravahana (v. 42). 

13. Saktikumara (v. 46). 

s This shews that Sri-Somdd&fea in line 46 of the Mount 
Abu inscription is a name of Siva. 

* This finally settles the meaning of the same word in 
Terse 8 of the Mount Abu inscription. 

7 This name is doubtful,, because the ruhbing is here 
very faint. 



14 Amraprasada 7 (?, v. 49 ; omitted in the 
Mount Abfl inscription). 

15. Suehivarman (v. 52), 

16. Maravarman (v. 56). 

3. 3S"ar war- Stone Inscription of Gaijapati of 
INTalapura, of the (Vikrama) year 1355. 

From Dr. Burgess I have received a pencil- 
rubbing of the inscription in the Karwar Fort 
which is mentioned in Sir A. Cunningham's 
ArckcBol Survey of India, Vol. II. p. 315. This 
inscription contains 21 lines o writing which 
cover a space of 1' 10J" broad by 1' 3fc" high. 
The writing appears to be well preserved through- 
out, but about half a dozen aksharas cannot be 
made out with certainty in the rubbing. The 
size of the letters is about |". The characters are 
Nagari. The language is Samskrit, and the in- 
scription is in verse. The verses are numbered, 
and their total number is 28. 

The inscription is a prasasti, the proper object of 
which is, to record (in verses 22-25) that the Haya- 
stha PalhadSva (or Palhaja), in memory and for the 
spiritual benefit of his deceased younger brother 
Hamsaraja, built a tank and a temple (chaitya) 
of Sambhu (or Siva), and also laid out a garden. 
The pratasti was composed by Siva, a son of the 
treasurer L6ha[da] and grandson of Damodara 
who belonged to a family of writers at Gdpadri 
(or Gw&ior) ; written by Arasimha ( ! ), the eon 
of Abhinanda; and engraved by Dhanauka(p). 
And it is dated in line 21 : samvat 1355 Kart- 
tika-[va]di 5, on a day of the week which, so far 
as I can see from the rubbing, is either Quran 
or fiFufrJ. Supposing the day to be Sfcr3, the 
corresponding date, for Vikrama 1355 expired 
and the purnimdnta Karttika, would be Friday, 
the 26th September A. D. 1298. 

The inscription was composed during the reign 
of Ganapati of Nalapura; and the poet there- 
fore, after invoking the blessings of Siva (Manma- 
thasudana) and the Sun, begins with praises of the 
town CTalapura, and then gives the following 
genealogy of the prince Ganapati : 

1. In JNalapura (i. e., Narwar) was born the 
prince Chahada (v. 4). 

2. His son was ISTrivarman 8 (v. 5). 

3. From him sprang Asalladeva (v. ) ; 

4. From him Q-dpals, (v. 7) ; 

5. And from him Ganapati, who acquired 
fame by conquering Kirtidurga 9 (vv. 8 and 9). 

8 The name of this prince is omitted in the list, given 
in Archosol. Survey of India, "Vol. II. p. 816. 

This, in all probability, is the Kirttigiri-durga (i.e.. 
D6gadh), mentioned in line 7 of the Dlrgaijh rock in. 
scription of Kirtivarman j ante, Vol. XYI1I. p, 28$. 



THE IXD1A3T ANTIQUARY. 



TMAECH, 1393 





10-20 cive the genealogy of the two 
I.v ( - thers Palhad^ra' or Palhaja and Hamaoraju. 
This i*rt of the inscription commences with averse 
in praise of the fort of CWpWhala COP Gwaboi> 
U G^aehala lived a family of ^yasthas .of 
the Kusrapa iJfrff. who had come from Mu-htua- 
n SaLly there was a certain Alhana, whose 
sou was Kunhatla, ^ee son . a S am was . * 



to him two sons, 
. ma 



and i**m "**"*" => . - i 

sh bore to him four sons, Palhajaj: 
'Sivaraja, and Hathsarfga. 
4,-Sarwaya Stone Inscription of Ganapati 
of Salapura, of the <Vttrart year 1348. 
Dr. Burgess has also supplied tome a pened- 
nl.Mn of the inscription, found in a tank at 
"Jarwaya eia-ht miles to the east of Sipri, which w 
motioned "in Sii- A. Cunningham's Archil. 
S ,;,,, v of India, Vol. II. P- 316. This inscription 
c-^ains'33 lines of writing which cover a space of 
I'' 10" broad by 3 ' HI" high. The writing^ well 
preserved throughout. The size of the le f ^l^ 8 

about A 1 '- The <& aracters Me Naftan ' . 
language ia Sanskrit, and the inscription m 
ISTlto verse* are numbered, and their total 
number is 33- . 

The inscription is a f ra6>ti, the proper object 
of which isto record (in verses 23-28) that, during 
the reign of Ga^apati, the son of the prince 
G&pala, the thakkura V&mana (evidently a high 
official) built a' public tank (vdpikd), dearly the 
tank at which the inscription has been found. 
The prafarft was composed by the poet Sema- 
miira.a son of [S6]madfaara; written by MaharSja, 
the son of Somarfja; ** d engraved by Deva- 
siriiha, the son of Madhava. And it is dated i 
line 33 : sannrat 1848 CaaitHMSudi 8 GBTO- 
dlne Fuflhya-naksnatri, corresponding, for 
southern Vikrania 1848 expired, to Thursday, the 
>7th March A. D. 1292, when the 8th tiihi of the 
bright half ended 17 h. 17 m., and when the moon 
entered the naltaltatfa Pushya 9h. 51m. after 
m^iin sunnse* 

The inscription opens with three verses invoking 
the blessings of the goddess of eloquence Sarada, 
and of the gods Krishna (Radha-dhava) and Hara. 
It then has a verse in praise of the town Mathurft 
on the Yamuna, from which, as we are told farther 
en, proceeded a family of Kayasthas, k*own as 
the Mathuras. In that family there was one 



Chandra, of the Kasyapa gotra ; te son was . 

Delhana; his son Kesava ; his son Padmanabha; 

and his son Dehula. Dehula had three sona, 

1 udaya xama and Alhu. Of these, Namu mai-ried 

Padma', the daughter of Mahai-atha; and she bore 

i to him three sons, Bhanu fl Vijayadeva, and 

; yamana who built the tank, mentioned above. 

1 Tamana married first Ajayade tf ). a daughter of 

! Lokada, 11 and afterwards H&ma, a daughter of 

Asadeva. 

5. Khardd Stone Inscription of I^tna- 
dva III. of Batnapura, of the Chedi 

year 933. 

Dr. Burgess has also supplied to me a pencil- 
rubbing of the inscription at Kharod in the Cen- 
tral Provinces which is mentioned in Arch&ol. 
Survey of India, Vol. VII. p. 201. and Vol. X VJI. 
p 43. This inscription contains 28 lines of writing 
which cover a space of about 3 X broad by 1' 6" 
high. To iudge from the rubbing, the writing 
has suffered a good deal all the way down on the 
proper left side ; bui with a good impression all 
that is important might nevertheless be made 
out with certainty. The size of the letters is about 
i". The characters are Nagari. The language is 
Samakrit, and the inscription is in verse. The 
verses are numbered, and their total number is 44. 

The inscription is dated in line 28 : Che*di- v ;' 
samvat933, corresponding to A. D. 1181-82 ; and -. 
it is valuable, because (in lines 4-15) it gives a ^ 
complete list of the Kalacnuri rulers of Ratna- 
pura down to Batnadeva III., and proves thus 
beyond doubt that there really were three chiefe 
of Batnapura, called Ratnaraja or Ratnadeva.** , ,*_ 
Besides we find in iihis introductory part of the '* 
inscription some names of persons and places 
which have not become known yet from other 
inscriptions of the same dynasty. In the family 
of the "Hainayas there was a prince (evidently 
K&kalla 13 } who had eighteen sons (line 5), one of 
whom was Kalinga. His son was Kainala, the 
lord of Tummana; from him sprang Ratnaraja 
I. ; and then came Prithvideva I. His son was 
Jajalladdva I., who defeated Bhujabala, the 
lord of Suvarnapura (JajalladSva- nripatis=tat- , 
sflnur=abMt=Suvar9^apura-natham 1 Bhujava- 
(ba)lam=ava^ba)lam chakre nija-bhuja-vacba)- 
laiah samike yah II). Jajalladeva's son was 
Batnadeva II. tline 6.), who defeated the prince 
Chddaganga, the lord of the country of Kalinga. 
His son was Ppithvidva II. (line 8); and his son 



is mentioned^ 

copper-plate of the CbonftUa VSra- 
fc e ktama year 1337, of which I possess 
Sir A. *** transcript (JretooL Swvey of 
fnotiaViik XH. ** 7ft. ^he aam copper-plate nn 
doubtedly m*a&am *CU>pl*. thelod of JJalapura.' The 



name Harir&ja also occurs in a fragmentary inscription 
at TTdaypur in Gwfilior ; ante. Vol. XX p. 84. 

H Tfais ifi perhaps the L&h&da mentioned in thepreced- 
ing inscription, 

ia See Epigraphs Indica, Yol, I. p, 45* 

See 16. 33. 



MARCH, 1898.J 



MISCELLANEA. 



83 



again was Jajallad&v-a II. (line 10}, who married 
S6malladevi 14 (line 12), and whose son was the 
prince RatnadSva III. (line 13), during whose 
reign the inscription was put up. 

6. CTagpur Museum Stone Inscription of 

Brahmadeva of Rayapura, of the (Vikrama) 

year 1458. 

To Dr. Fleet I owe a good impression of the 
JNagpur Museum inscription, brought from 
Eaypur in the Central Provinces, which is men- 
tioned by Sir A. Cunningham in his Archceol. 
Survey of India, Yol. XVII. p. 77. This inserip 
tion contains 25 lines of writing which cover a 
. space of 1' 10" broad by V 4j ff high. With the 
exception of a few ciksharas which are broken 
away in the bottom lines, the writing is well pre- 
served. The size of the letters is about //. 
The characters are Nagari, and the language is 
Samskrit. By far the greater part of the inscrip- 
tion is in verse. The whole is written very care- 
lessly. 

The inscription opens with eight verses in 
honour of Gane*sa, Bharati, the author's precep- 
tors, and the god Siva. It then records the 
foundation of a temple of Hatakesvara 15 (Siva) by 
the Nayaka Hajirajadeva, apparently a minister 
or other official of the chief Brahmadeva of 
Rayapura, in the following prose passage (in 
lines 9-12), which I give as I find it : 

Svasti sri sa[m]vatu 1458 varshe sake 1322 
samaye Sarvajita-nama-samvatsare' Ph&glu- 
na-sudha-asntami Sukre ady=eha sri-Bayapure 
maharajadhiraja-srimad-Raya[vr a]h m a d e" v a- 
rajye pradhana-thakura-TripurarideVa pariidita- 
Mahaddva tasmim samaye nayaka-sri-Hajiraja- 
deva Hatakesvarasya prasadam kritamh. 

This passage is followed by a verse in praise of 
the town Bayapura, and by other verses (in lines 
13-17) which give the genealogy of Brahmade'va. 
At Rayapura there was the great prince Lasli- 
middv(Lakshmidva?); his son was Simgha; 
his son Bamaehandra ; and his son again Hari- 
rayabrahman (in the sequel called .simply Brah- 
madeva). The concluding lines of the inscription 
(18-25) have reference to the founder of the 
temple, Hajiraja, and are void of interest. 

The date of this inscription I have ante, Yol. 
XIX, p. 26, shewn to correspond to Friday, the 
10th February A. D. 1402. Of the four princes, 
the IQaalari stone inscription of BrahinadeVa of 

14 This name (and perhaps the whole verse in which it 
is contained) also occurs in line 9 of a much mutilated 
Inscription at Amarkantak (Archceol. Survey of India, 
VoL VII. p. 253) of which I owe a faint pencil- rubbing to 



the Vikrama year 1470 (for 1471) mentions three, 
under the names of Sithhana, BamadeVa, and 
HaribrahniadeVa, ref erring them to the Kalachuri 
branch of the Haihaya family. And a large 
mutilated inscription at Bamtek 16 in the Central 
Provinces, of which I owe a pencil- rubbing to 
Dr. Fleet, mentions Simhana and Ramachandra. 

F. KIELHOKN. 
Gottingen. 

PATJSHA SAMVATSABA 
IN THE KASiKA-VBITTI ON P. IV, 2, 21. 

A copper-plate inscription of the K&damba king 
Mrigesa, of about the 6th century A.D., published 
by Dr. Fleet, ante, Yol. VI. page 24, is dated in 
line 10: svavaijayike ashtame Vaisakhg sam- 
vatsare 1 Karttika-paumnamdsyam, * on the day of 
the full-moon of (the month} Karttika, in the 
Yaisakha year, the eighth of his victory. 3 And 
another copper-plate inscription of the same king, 
published by Dr. Fleet, ante, Vol. VII. page 35, is 
dated in line 7 : atmanah rajyasya tritiye varshe 
Paushe saiiivatsare Karttika-masa-bahula-pak- 
she dasamyam tithauUttarabhadrapade nakshatre 1 , 
* in the third year of his reign, in the Pausbayear, 
on the tenth lunar day in the dark fortnight of 
the month Karttika, under the Uttarabhadrapada 
constellation/ The terms Vatidkha, samvatsara 
and Paitsha samvatsara of these dates induce me 
to draw attention here to what I cannot but 
regard AS a curious mistake, made by the gram* 
marian Jayaditya, when explaining P&nini's rule 
IV| 5, 21 ; and to give at the same time the proper 
explanation of those terms* as furnished by Saka- 
tayana and other grammarians. 

In the rule IV, 2, 21, the original wording of 
which is sdsmin paurnamdsUi, Panini teaches 
that certain suffixes are added to nominal bases 
denoting full-moon tithis, to form other nominal 
bases denoting periods of time which contain those 
full-moon tithis-, and the word iti of the rule 
shows, what is more distinctly brought out by 
Katyyana*s addition of the word sariijndytwi, that 
Panini's rule should take effect only when the 
words that would be formed by it are used by 
people as names. Patanjali, commenting on Kat- 
r&yana's Vrttikas, tells us that the names here 
referred to are the names of the (twelve) months 
or (the twelve) half-months (which end with the 
lull-moon tithi); and the Prdleriyd-kaumud-i and 
the Siddhdnta-lsaumudt give the example Paushd 
mdsah 'the month Pausha/ i.e., of the twelve 



[>r. -Burgess. 

The usual form of the name is HdiakMvara. 
See JLrch&ol. Si&ft'ey of India.-, Yol. VII. p. 112. 



THE INDIAN ANTIQUARY, 



[MARCH, IS9 



months of the year that month which contains 
the PawsM paiirnamdsi, or, in other words, that 
montb of the calendar during which the moon is 
full in the nakshatra, Pushya. Differing from 
Fatafgali, the author of the KdsM-vrttti on 
P. IV, 2, 21, would permit us tttform by that ride 
not only names of months and half-months, but 
also names of years, and accordingly, in addition 
to the instances Paushu mxsah and PausM 'rdha- 
mdzah, be also gives the example Paushah aawV 
i',zteark When firSt I read the remarks of the 
KMikd-vfitti on Pamni's rule, I could not but 
think that there might be some error in the 
printed text; but I soon found out that the 
published edition really gives the text which is 
furnished by the MSS., and from a note of 
Hemachandra's on his own rule VI, 2, 98, 1 became 
convinced that he too was acquainted with, 
although he apparently did not approve of, Jaya- 
ditya's strange interpretation. 

That Jayaditya is wrong in forming the word 
Pausha of Paushah samvatsarah by P. IV, 2, 21, 
seems certain. Explained by that rale, Paushah 
tawafcaraft would mean * the year which contains 
thfi Pwhi pcturnamdsi* or that particular* year 
daring which the moon is full in the nakshatra 
Pnsbya; but, as almost all years have such a 
full-moon, nearly every year would have to be 
named Pausha, and since such a year would 
ordinarily contain eleven other full-moon tithis, 
it would, according to Jayaditya, have to receive 
eleven similar names. To revert to our dates, the 
rear of the first of them undoubtedly contained 
the JZdrtt&i pawnamdsi, but the year is named 
Vai&d&ta, not EdrU&a samvateara* 

The fact is, that neither the three great gram- 
marians Panini, E&yayana aadPatanjali, nor the 
grammarian Chandra, whose work was known to 
Jayaditya, have given any rule by which we could 
account for the words Pausha or Vcttiakha in 
phrases like Paushah samvatsarah or Vaiakhah 
samvatsarah; but we do find the requisite rule 
in the later grammars of Sakatayana and Hema- 
ohandra, and in the Jainendra-vydkarana. 

H&nachandra's rule? VI, 2, 5, is 

udita-gur6r bnad yukte 9 bde ; 
and his own commentary on this role is: 

gurur brihaspatir yasmin bhe nakshatre* 
tritiyantad yukte 'rthe yathavihitarii 
fehavati su chSd yukto *rtho 9 bdah sam- 
pushy6n6ditagurniL& yuktam 
vai*sham I pbalgunibbir udita- 



gurubhir yuktah Phalgunah saravatsarah 1 udita- 
uror iti kim I udita-sanaischar^aa pushy^na yuk- 
;aih varsham ity atra na bhavati I bhad iti kim \ 

uditagurun& pOi'vaiutreaa yuktam varsham I abda 
ti kim 1 mas^ divase" va na bhavati U 

Here we are on ground with which, thanks to 
Mr. S. B. Dikshit, 2 we are now familiar. To form 
the name of a year, we are directed to add a 
certain suffix to the name of that particular'wafc- 
shatra, belonging to that year, in which Jupiter 

las risen. A year joined with (or containing) the 
nalsshatra Pushya in which Jupiter happens to 

lave risen is named PausJiaw varsham. Fat- 
sdlchah sathvatsarah is that year in which Jupiter 

*ises in Vis&kha. Hemachandra does not dis- 
tinctly tell us what kind of year he is speaking of, 
whether of the Jovian year or of the solar or 

uni-solar year; but seeing how he opposes the 
word abda to mdsa and divas a, I would say that 

Brightly or wrongly) the Pausha year, in his 
opinion, would be the ordinary luni-solar year 
during which Jupiter happens to- rise in Pushysw 
To take the word abda to denote (pratydsatti- - 
wydy&ui) the Jovian year, would seem to me a 
somewhat forced interpretation. 

Of course, HSmachandra has not invented his 
rule, but has here, as elsewhere, borrowed 
from Sakafeayana whose wording of the ml* 



and. SjfeaUyana place this rale imme- 
lie rule OP roles which correspond to 



gurOdayad bhad yukt 'bde*, 

while the Jainendra-vydkarana has, similarly, 
gurtidaydd bhdd yuU6 'bdah. Not possessing ^; 
complete copy of a commentary on S&kat ayana*! 
grammar, I do not know how native scholars , 
would explain the word gur&daya grammatically/ 
but we may, I think, be sure that Hemachancira 
has correctly given its meaning by substituting 
for it uditaguru. 

On a previous occasion I have shown that the 
authors of the KdSikd-vritti frequently quote 
from the grammar, or allude to the teaching, of 
Chandra where that grammarian differs from 
Panini or has additional rules. The faot that 
Jay&ditya in no wise refers to the rule of S&kata- 
yaua's which I have given above, and which is 
absolutely necessary for the proper explanation of 
words like Pausha in Paushah savhvatsarah, is 
one more argument to prove that ilbefedlcatdana- 
vydkarana is more modern than the 
vritti. 



P. 



Gottingen. 



P. IV S, 8 and 4. 
2 See Fleet's Gupfa Itt*cr^e*ow, Introduction, p . 



THE POS USDAUNG INSCRIPTION OF SINBYUYIN, 1774, A.D. 

OBVERSE FACE OF THE STONE, 




REVERSE FACE OF THE STONE. 




APRIL, 1893.] KALYANI INSCRPITIONS. 85 

A PRELIMINARY STUDY OF THE EALYANI INSCRIPTIONS OF DH AMMACHET3, 

1476 A. D. 

BY TAW SJ51N-KO, 

(Continued from page 53.) 

THE number of leading priests, who received the upasampadft ordination during the 
five days, namely, from the 9th to the 13th, was 245. On Saturday, the 14th day, the 
King sent the following invitation to the 245 leading thSras, who had received their upasampadd 
ordination : " To-morrow, which is a Sunday, and the fall-moon uposatha day of the month 
Migasira, may the Venerable Ones be pleased to perform uptisatha in the Kaljanlsima in 
the company of the fifteen thSras, who conducted the upasampa&d ordination ceremony ? It 
, is -our desire to serve the Venerable Ones with food, and to present them with other * requisites* 
at the conclusion of the uposatka, and to derive feelings of piety from such an act." On the 
morning of the uposatha day, the King, surrounded by a large concourse of people, went to the 
Kalyantsima, and, having ordered the provision of seats and of water for washing the feet, 
awaited the arrival of the newly-ordained theras and the fifteen conductors of the upasampadd 
ordination ceremony. All the th&ras assembled together, and performed updsatha in the 
At the conclusion of the uposatha, ceremony, the King served all of them with 



a bounteous supply of various kinds of hard and soft food, and with . different kinds of betel- 
leaf, &c., and dkesajja. The following articles were then presented to each of the thtiras : two 
couples of cotton cloths of delicate texture for making tick&vara robes ; a betel-box with cover, 
areca-nuts, nut-crackers, &c. ; a palmyra fan ; an umbrella made of the leaf of the wild date- 
palm fyhimto sylvestris) ; and an alms-bowl with cover and stand. 

In compliance with the wish of all the priests, the Sing conferred the title of Kalytoi- 
tissamahftthSra on SuvannasdbhaiiathSra. 

Thenceforward, the King permanently stationed, in the neighbourhood of the Kaly&ni- 
sima, nobles and learned men for the purpose of serving food and furnishing the * requisites 
to the ten theras, headed by Kalyanitissamahathra, who, together with the five young 
priests, conducted the upasampadd ordination ceremony, as well as to the leading priests, 
who had received their upasampadd ordination in the Kalyanisima, and to the numerous 
priests who presented themselves for ordination. There were likewise stationed numerous 
scribes charged with the duty of recording the number of priests ordained; and musicians to 
sound the drum, conch-shell, and other instruments for the purpose of eliciting the acclamation 
of sddhu at the conclusion of each reading of the Jcammavdchd relating to the upasampadd 
ordination. 

The ten thdras who conducted the ordination ceremony, the 245 leading priests 
who had received such ordination, and the numerous priests who were their disciples, 
conferred, day after day, without interruption, the Slha^a form of the upasampadfl, ordi- 
nation on other leading priests, who came and expressed a desire to receive it* 

Bftm&dhipatiraja of his own accord, and with the approbation of the whole Order, 
despatched the following message to all the priests residing in Bamafi.fi.ade* sa : 

' Venerable Ones, there may be men, who, though wishing to receive the pabdajjd ordina- 
tion, are branded criminals, or notorious robber-chiefs, or escaped prisoners, or offenders 
against the Government, or old and decrepit, or stricken with severe illness, or deficient in the 
members of the body in that they have cut or rudimentary hands, <fcc., or are hump-backed, 
or dwarfish, or lame, or have crooked limbs, or are, in short, persons, whose presence vitiates 
theparisd. If people of such description are admitted into the Order, all those, who may see 
them, will imitate, or laugh at, their deformity, or revile them ; and the sight of such men 
will not be capable of inspiring one with feelings of piety or .reverence. Vouchsafei Venerable 
Ones, not to admit, with effect from to-day, such men into the Order. 



86 THE ISDIAff ANTIQUARY. [APBIL, 1893. 

'" There may be men, living under your instruction, wlio desire to receive tie upasampadd 
ordination. Vouchsafe, Venerable Ones, not to confer on them such ordination, in your 
own locality, without the previous sanction of Bftrnftdbipatiraja or of the leading thSras of 
Hanisavatlpura. Should, Venerable One% you disregard this our command, and conduct 
the upasampada ordination ceremony in your own locality, we shall inflict punishment 
on the parents of the candidates for such ordination, their relatives, or their lay 
supporters. 

** There are sinful priests, who practise medicine ; and others, who devote their time to 
the art of numbers, carpentry, or the manufacture of ivory articles, or who declare the happy 
or unhappy lot of governors, nobles, and the common people, by examining their horoscopes 
or by reading the omens and dreams, that may have appeared to them. 

" There are some priests, who not only make such declarations, but also procure their 
livelihood, like laymen addicted to the acquisition of material wealth, by means of paintijig, 
carpentry, the manufacture of ivory articles, turnery, the making of idols, and such othe* 
vocations. In short, they follow such unbecoming professions, and obtain their means 9! 
livelihood, 

" There are priests, who visit cotton-fields and preach the Dhamma with long intonation^ 
and trade in the cotton which they happen to receive as offerings. 



" There are priests, who visit fields o hill-rice, rice, barley, &c., and preach the 
and trade in the grain which they happen to receive as offerings. 

" There are priests, who visit fields of capsicum and preach the Dhamma, and trade 
the capsicum which they happen to receive as offerings. 

"There are priests, who trade in many other ways. 

" There are priests, who, contrary to the rules of the Order, associate with such laymaj| 
gamesters, route, drunkards, men who obtain their means of living by robbery, or who are 
the service of the King,, or with other men and women. 

" All these toe sinful priests. Do not, Venerable Ones, permit these sinful priests to 
up their permanent residence under your protection, 

**But ihere are also other priests, who are replete with faith, who observe the 
prescribed for the Order, whose conduct is good, and who are devoted to the study of 
Tipitaka, together with its commentaries, &c. Venerable Ones, permit such priests to 
up their permanent residence under your protection, , , v * 

" If, Venerable Ones, laymen, who are replete with faith and* are of good family, desire to, 
receive the pa&bajjd ordination at your bauds, they should be taught calligraphy, and after they 
have acquired a knowledge of the proper intonation of the letters, they should be instructed .fe 
the confession of faith in the ' Three Refuges,* and taught the precepts ; and eroKfaafy; 
Venerable Ones, confer the pa&bajjd ordination on them. 

w If there are sdmanfras, who have completed their twentieth year, and are desirous OJE 
receiving the upasampadd ordination, they should be taught a brief summary of the c 
, that are observed by priests, who have received the uptsampadd ordination, 
esdmvar&sAla, indriyasamvarastta, djfaapdrisuddhMa, and paelichayasawiMtaifila. e 
further be instructed both in the letter and spirit of the BWlkwAimMUA u& tS 
fefewttW, from beginning to end, and be directed to learn by heart the ritual of ooto* 
and ike ^atupachchayapaohehavgkkhana. Do you ultimately report your action to 

gj^JJaas well as to the leading priests residing in Hariisavatipuxa, 
W3!^te*fcv*i2i forniaa these candidates with the priestly 
tte upasampada ord&atioa conferred outturn, . . 



APRIL, 1893.1 KALYANT INSCRIPTION'S. 87 

" Venerable Ones, let all of them conform themselves to such conduct as is in accordance 
with the precepts prescribed by the Blessed One in the Vinaya. 

" It was owing to the division of the priests of R&mannadSsa into different sects in former 
times, that such impurity, heresy, and corruption arose in the Religion. But now, through all 
the Venerable Ones being imbued with faith, they have received the Sihala form of the 
upasampadd ordination, tliat has been handed down by the spiritual successors of the Sfaha- 
vihara sect. Whatever may be the mode of tonsure and of dress followed by the malidtheras 
of Sihaladipa, let such practice be conformed to, and let there be a single sect." 

Having sent the above message to the priests throughout the whole of Ramannadesa, 
RamMhipatiraja communicated the following intimation to the priests, who were possessed of 
gold, silver, and such other treasure, corn, elephants, horses, oxen, buffaloes, male and female 
slaves : 

" Sirs, if you are really imbued with faith, you will endeavour to give up your gold, silver, 
and such other treasure, corn, elephants, horses, oxen, buffaloes, male and female slaves. 
Having done so, conform yourselves to such conduct as is in accordance with the precepts 
prescribed by the Blessed One. If you do not endeavour to follow this course, leave the' Order 
according to your inclination." 

Some of the priests, owing to their being imbued with faith, gave up all such possessions. 
and conformed themselves to such conduct as was in accordance with the precepts ; while 
other tMras did not endeavour to give up all their possessions, and they left the Order. 

There were priests who had flagrantly committed pdrajflsa offences : these were requested 
to become laymen. There were others, whose commission of pdrajika offences had not been 
proved,; but whose reproachable and censurable conduct was difficult to be justified : these were 
asked to become laymen. There were sinful priests, who practised medicine, or the art of 
numbers, <fcc., as mentioned above ; or who lived misdirected lives by following such vocations 
as painting, &c., as if .they were laymen addicted to the acquisition of material wealth ; or who 
traded in the gifts obtained by preaching the Dhamma ; or who traded in many other ways : 
all these were commanded to become laymen. 

It was in this manner that Ramfidhipatiraja purged the Religion of its impurities through- 
out the whole of RamanSad&sa, and created a single sect of the whole body of the Priesthood. 

Prom the year 838, Sakkardj, to the year 841, Sakkaraj, the priests throughout 
Ramafifiamandala, who resided in towns and villages, as well as those who lived in the forest, 
continuously received the extremely pure form of the Sihala upasampada ordination, 
that had been handed down by the spiritual successors of the Mah&vihftra sect. . 

The leading priests were 80O in number ; and the young priests numbered 14,265 ; 
and the total of the numbers of both classes of priests was 15,065. At the conclusion of 
the upasampadd ordination ceremony of these 800 leading priests, the Kong presented each of 
them with the following articles : two couples of cotton cloths of delicate texture for making 
tichwara robes ; a betel-box, with a cover, containing betel leaves, areca-nuts, and a nut-cracker, 
together with a towel, <fcc. ; an umbrella made of the leaves of the wild date-palm (phcenfo 
sylvestris) ; an alms-bowl, with a stand and cover, and a palmyra fan. Moreover, suitable 
ecclesiastical titles were conferred on all the leading priests. 



Subsequently, in accordance with his previous promise, the King furnished 801 
who had mastered the chahipdrisuddJiMa, studied the Pdtim6JcJsha and the EhuddasiJsU& 9 learnt 
by heart the ritual of confession and the pachchavgkMana, and completed their twentieth year, 
with alms-bowls, robes, and all other -priestly * requisites/ and commanded them to receive 
the upasampadft ordination in the Xaly&tf sima. Adding these newly-ordained priests, 
there were, at the time, in BftmafifiadSsa, 15,666 priests. 



33 THE INDIAN ANTIQUARY. [A?BIL, 1893. 

Rumadhipatiraja, after lie had purified the Religion of Buddha, expressed a hope 
*' Xow that this Religion of Buddha has been purged of the impure form of the upasampadd 
ordination, of sinful priests, and of priests who are not free from censure and reproach, and 
that it has become cleansed, resplendent, and pure, may it last till the end of the period of 
5,000 years ! " 

1. In former times, Asdkadhammaraja^ to whom incomparable majesty and might had 
accrued, out of love for the Religion, became agitated in mind at the sight of the impurities 
that had arisen in it. 

2. He solicited the assistance of MdggaUputtatissatMra, and effected the purification of 
the Religion by expelling 60,000 sinful priests from the Order. 

3. In LaukAdipa, Parakkamabahuraja, whose name began with Sirisanghabdehi, was 
friend of the Religion of Buddha. 

4. Seeing the impurities of the Religion, agitation arose in his mind, and he expelled 
aamerous sinful priests, who held heretical doctrines. 

5. Ho effected purification by sparing the single orthodox sect, whose members were the 
spiritual successors of the residents of the Blahavihara. 

6. Subsequently, the purification of the Religion was again, in like manner, effected by 
other kings as Vijayab&lni and Parafcksms. 

7. In times past, our Bodhisattva, while fulfilling thejrarawm, ruled over the celestial 
kingdom of Tidasalayasagga. 

8. At that time, the Religion of Kassapa Buddha was in existence, and Anandathfoa 
became Usinnara, and ruled over the kingdom of Baranasipura. 

0. Although he perceived the impurities, he remained indifferent, and did not effect the 
purification of the Religion. Then Sakra, the Lord of the devas, set aside his celestial bliss 
and, 

10. Accompanied by Matali, who had assumed the form o a black dog, went to the King, 
called Usinnara, and inspired him with fear. 

11. Having received a pledge for the purification o the Religion, and after admonishing ' 
him, 'Sakra returned to Tidasalaya. 

12. Therefore, Sing Ram&dhipati, the Lord of RamannadSsa, following respectfully in the 
footsteps of the virtuous, 

13. Purified the Religion with a view that it might last till the end of 5,000 years. 

14. For having purified the Religion in the manner described above, I, Ramadhipati have 
acquired merit, which is as inexhaustible as mnufea. the state of purity and quiescence, 

15. May the excellent Kings, who are imbued with intense faith, and who will refen 
after me m Eamsavatipura, always strive to purify the Religion, whenever they perceive that 
impurities have arisen m it ! J * 



16. Altiongli tie tMn,, beried by Majjta,Bthta>, in ,, j, -^^ 
,, fad performed tbei, to deed* took . j^ * ^^ ^ * t ^ 






APBIL, 1893.] NOTES OHF TUL'SI DAS, 89 

19. If this is done, the beings, who are immersed in the whirlpool of the three forms of 
existence, will be enabled to cross (to the other shore), or to free themselves from the conditions 
of sin and suffering, or to attain the pure and excellent and supreme Bnddhahood, which is 
embellished with the attributes of the wise and is the fruition of supreme exertion. 

Here end the titkio inscriptions Galled Kalydw. 
(To be continued.) 



NOTES ON TUL'Si DlS. 

BY G. A, GB3ERSON, L 0. S. 

It is a source of gratification to me, that my attempt to describe the modern Vernacular 
Literature of Hindustan 1 has elicited criticism at the same time kindly and lively, at the hands 
of native scholars. 

In the present article I propose to bring forward some interesting feets about the 
greatest of Indian authors of modern times, Tul'si Ds, which that criticism has elicited. 

(1) DATE. OP THE POET. 

The date of this poet has never been a matter of doubt to native scholars, and it 
was not until after I had completed my work already alluded to, that it ever struck me that it 
was necessary to verify it. When the publication of Prof. Jacobi's Tables for computing 
Hindu Dates in the Indian Antiquary (ante, Vol. XVTZ pp. 145 and ff.) and in EpigrapJiia 
Inddca (L pp. 463 and ff .) placed it in my power to do this, I tested by them the date given 
by Tul'si D&s himself for the composition of his Rdmdyan, but altogether failed to make the 
week-day come right. After numerous failures I referred the matter to Prof. H. Jacobi himself, 
who went into it on more than one occasion with inexhaustible kindness. It was some satisfac- 
tion to me to find that, while j/here was no error in my own calculations, there was a way of 
reconciling the discrepancy between the poet's statements and actual facias. This has since led 
me to test every other date relating to Tul'si Ba^ which native friends, or the poet's own 
verses have put in my possession. It will be convenient to give a list of them here. 

(a) Date of the composition of the Bdm-ckarit-ntfinas (commonly called the Rdmdyan.) 
(Raw. Bd. XXXIV, 4,5). Samlat 1631 ; Ohaitra 9 sudi, Tuesday, 

(6) Date of the composition of the Rdm Sat'sai (Rdma-sapta4atika) (Sat. L 21). Samlat 
164a,7attEU* 8*0*9, Thursday. 

(c) Date of the composition of the Pdrbati Mangal (Pdr, I, S). Jay* sambat, Phalgww 
Sudi, 5, Thursday. 

(<*) Date of composition of the Rdmdgyd (Mmafify A tradition, recorded by the editor, 
Ohhakkan Lai, fixes it at Sambat 1655, Jyaishtha Sudi, 10, SumJay, 

(fl) D^ate of the composition of the Kalitta Rdmdyan, Sa^lat 1669-71, 

(/) Date of drawing up a deed of arbitration (vide post). Samlat 1669, 4svina Sudi, 13. . 

(g) Date of Tul'si DAs's death. An old tradition fees it on Sambat 1680, Srdvana sudi 7 f 

It remains now to test these seven dates, so for as possible. 

(a) Date of the Eftrnftyan. The authorities are : 

1, Rdm. Sd. XXXIV. 4, 5 and ff.2 



i The Modem Fe.wwwtor Literature of Hmdtodn, by Qeotge A. Grwrson, Calcutta; Asiatic Spciety of 
Bengal. 

a I quote from the very correct text of the poem priated by B4bti Bm Din Sinffli, of the Khafe Bilfis Press, 
Patna. This is by far the best" edition of the poem which has yet appeared. In transliterating I represent 
onundefto* for want of a more convenient iype, by n. The guttural n (5 s ), I leave without any diacritieal mark, 
This will cause no confusion. 



TEE INDIAN ANTIQUARY. [APRIL, 18S3. 

Sambata soraha sai ikatitd \ 

Karaun katha Hari-pada dJiari sfad II 
Naumi B7iauma-ldra Madhu^nasd I 

Awadha-purin yaha charito praMsd II 
JeM dina Rdma-janma sruti gdwahin \ 

Tiratlia sabala tah&n chali dwatdh II 

w Laying my head at Hari's feet, I tell my tale in Samlat 1631. On the ninth tithi, 
Tuesday, in the month of Chaitra, was this history made manifest in the city of Ayfidhyi. On 
the day which the scriptures sing of as that of Rama's birth, when (the spirits of) all holy 
places there assemble/' 

Note. -Rama's birthday is on the 9th of the bright half of Chaitra. 

2. The date in the poem is borne out by a passage in the Sam Rasi&dvatt of Baghn Raj 
Singh (B. 1824). 

KacMtu dina Jsari Kdst maJtan Idsd \ 

Gay e Awadha-pura Tulas* Ddsd \\ 
Tahan anSka Jeinkau sata-sangd \ 

Nisi dina range Mdma-rafaranga It 
SuJchada Edma-naumijctba, & \ 

Chaita-mtisa ati dnanda $di II 
Sam&ata soraha aai eka-ti&d | 

Sddara sumari BMnu-kula-isd || 
Bdsara Bhaama fucMta chito-ehdyana \ 

Kiya arambka Tulad-B&mdyana || 

After dwelling for a space in Baniras, Tul'si BAs went to Ayddhya, There he ^ssociatea 
with many holy men, and joying in the (pure) raptures of Rama passed his nights and days is 
bliss. When the happy Bd ma-navaml came, and when he experienced the delights of the montb 
of Chaitra, in Sawbat 1631, reverently did he call to mind the Lord of the Solar Race, and, witfc 
care, on Tuesday, he commenced the soul-fulfilling Tulasl-Rdm&yana." 

The problem, therefore^ is to test the date Sambat 1681, Cfcaitra sudi, 0, Tuesday. 

Prof. Jacobi's calculations give the following results : 
A. Sambat 1631, expired. 

(*) Qhaitrddi year. The date is equivalent to Wednesday, 31st March 1574 A. D. 

(6) KdrttiMdi year. The date is equivalent to Sunday, 20th March 1575 A- D. 
B. Sambat 1631, current. 

(a) Ckaitradi year. The date is equivalent to Thursday, 26th March 15 73 A, B. 

(6) KdrttikSdi year. The date is equivalent} to Wednesday, 81st March 1574 A. D., 
the same as A (a). 

It will be seen that none of these possible dates give the day of the week as Tuesday- 
Prof . H. Jacobi, therefore, calculated the date according to various SiddMntas. With his 
permission, I here give his calculations in full, in order to place the matter beyond doubt.* 
Sam. 1631 expired = JT.3T. 4675. (Special Tables I. note)* 
KT. 4600 (0) 17-60 15 [12] Ind. =22<95 

75 years (3) 19-45 178 [1] 1^^^9=1-96 Ind. ladi 9 * 16-95, 
; ; (3) 7 0& 188 [13] , . . 



By fee, ** Wda the table* in the 



APBIL, 1893.J NOTES ON TUL'SI DAS. 



The month Madhu, or Ghaitra, of the Chaitrddi year is to be taken in the first column of 
the Table III. New moon about 26th sol. Ohaitrtt. Sudi 9 about 4th sol. Vaisdkha. Add equa- 
tion to above value. 

4675 J5T. (3) 7 05 188 [13] 

4th Fail. (1) 1-02 36 



(4) 8 07 22 


,4 13 


0-83 


14 Match. 


_ 


4 



-90 

31 March 1574 A. D. 

(1) The ninth tithi ended about 6 gJtat. after mean sunrise of Wednesday, 81st March, 
1574, A. D. This date will be calculated hereafter according to several Si&HMntas for Oudh. 

If we take column 12 of Table HI. we get the date for the KdrttiJe&di Sam. year 1631 vie. 

4675 ET. (3) 7 05 188 [13] 
24th Chaitr. (6) 1 66 920 

(9 = 2) 8 71 108 
67 

(2) 9-38 

(2) The ninth titM ended on Sunday. 

Sam. 1631 current = 2T.T. 4674. We calculate both kinds of years. 
KT. 4600 (0) 17-60 15 [12] Ind. =3'75 

74 years (2) 8 65 927 3 Ind. suM 9 =a 12-75 

4674 Ky. (2) 26-25 942 [13] 
ISChaitr. (4) 12-73 383 



(6) 8-98 325 
78 

9-76 

(3) The 9th ended on Thursday. 
The KdrtHMdi year 

JST. 4674= (2) 26-25 942 [13] 
4th Vati. (2) 11 82 283 




8-90 

(4) Sudi 9 =s Wednesday. This date is the same as (1), as of course it ought to be. 
We now calculate according to the Special Tables the date 4th solar Vaisdkha, KT. 4675. 
(1) Stirya SiddMnta with Uja* 



1. 4600 218 48' 


0* 


<t an. 
185 58f 


0' 282* 43* 


18" 


cor. 
- 1 47 


75 

4 


years 238 21 
Fa& 12 11 



27 


67 
13 


6 
3 


13 

54 


59 


8 


-24 24 


- 26 0&. 11 p. 
(1) 




469 2(y 


27' 


266* 


S' 


17' S 


183 41 


' 26 




= 109 

















THE ISDIAN ANTIQUABY. [APRIL, 189S. 



Com Table XXH. 26 gh. 5 16' 58' 5' 39' 41" 
Up. 2 14 2 24 





25' 


38" 
11 




260A.llp. 5 19' 12" 5 42' 


5' 





25' 


49" 


(2) 


Subtract f 2) from (1) 
109 20 


27 


266 3 


37 


283 


41 


26 




5 19 


12 


5 42 


5 




25 


49 




104 V 


15" 


260 21' 


12" 


283 


15' 


37" 


(3) 


Equation for Moon's Anomaly 
Sun's 


260 
283 


21 12 ~ 
15 37 = 


i' 


4 
2 


58' 
7 


% 22" 
8 










* 


2 


51 


14 


(4) 


Add this to (3) <f 




= 




104 


1' 


15" 





106 52' 89" (5) 

Besult No. (5) is the true Pistance of Sun and Moon at mean sunrise at Lank&. 'We 
calculate, now, the same for true sunrise at Benares. 

North Lat. 25 9 20', Long. + 10i.l3p. (f 58) 

If*. 12 / 11" 13' 4" 59" 

Up. 2 38 2 50 13 

14' 49* 15 7 54' 1' 12" 

Subtract tie Result from (3) 104 1' 15" 260 21' lit* 283 15' 37" . 

14 49 15 54 1 12 



103 46' 26" 260 5' 18" 283 14' 25" (6) 
( 59) Find the ayav&thga for 4675 KT= 3 x ' ' 2 ^ Q =-=-gQQ- =16 15' 

Tie sidereal Long. =283 141 25* 282 43' 18's=31' 7' 
tropical =sid. Long.+ayainM =16 46' 7'=1006 / 

{ 60) On 25 20' Rorth Lat. tie 1800 minutes of <&e 1st Sign me in 3332 ^M*, therefore 
1006' of trop. Long. in 744. Subtract. 1006 -744=^26? asus. 262 osw=44 
vinddie (palas). Subtract the amount for 44 polos from 
103 W 26' 260 5' 18' 283 U' 25' 
8 56 9 . 35 43 



103 ?7 1 30 259 55 43 283 13 42 (7) 

(61) Equation for Moon's Anomaly 259 55 43 = + 4 57 57 

Sun's 283 13 42 = - 2 7 10 

Sum of Equations = 2 50 47 

Add - O (6) 103 46 26 

i06 87' 13' 

Add correction for Sun's Equation -}- 16 p, .3 15 



JJesult Distance of" 11 *" 16 ! jogo yy 8' (8) 

Snnrise at Benares / . . 

.'. The end of the 9th titU 108 0' 0' occurred when - o had increased by 
1 19' 32" or 6 gh. 31 p. after true sunrise. 



APBIL, 189S.J 



NOTES ON TUL'SI DAS* 



(2) 


A-. 


n/a 


Siddhdnta 
























KT. 4600 




217 8' 0" 


184 1' 0" 282 


0' 0* 


+ 4gh. 


10 p. 








75 


years 


238 13 30 


67 25 


34 


- 


_ JS 


-24 


4 








4 


Vaia. 


12 11 27 


13 3 


54 





59 8 


-19 


54 












j 467 32 57 


264 36 


28 


282 


59 8 






19 gh. 3 

K.A u 


sr 

1 /\ 


37' 

to 


4 8' 14" 

UJ A 


18' 44" 


- 4 2 35 


4 20 







19 37 






54 p. 


10 


58 


46 


53 


103 30 22 


260 16 


28 


282 


39 31 






4 


2 


35 


420 . 


37' 19' 

















Mean distance 103 30' 22" being smaller than found above ^?), the final result also will be 
smaller ; we need therefore not go on with, our calculation. 

(3) Brahma Siddk. (4) Siddh.Bir. 



4600 205 (K 0" 
238 730 
5th Va& 242253 


172 15' 
67 27 
26 7 


30'" 282 

48 
48 1 


o y 22 // 
58 16 


+ 11-14 
-2258 


204 
238 
24 


14' 0" 
6 45 
22 53 


171 
67 
26 


6' 30" 
26 40 
7 48 


280 
1 


54'22" 
58 16 


-11-44 


467 
2 


3023 
23 2 


265 51 
2 33 


6 284 
18 


1 38 
11 33 


466 
2 


43 38 
23 2 


264 
2 


20 58 
3318 


282 


52 38 
11 33 



105 721 263 27 48 283 50 

2 23' 43" 10' 50" 



104 20 36 261 47 40 282 41 5 



71 gh. 2 14' 6" 
44 p m ^ 8 56 



9 35 



43 



2 23 2 2 33 18 11 33 

B. S. 

Sum of 105 7 21 
Eq. + 2 53 25 

108 46 



S. B. 

Sum of 104 20 36 
Eq. H- 2 51 41 



107 12 17 



By comparing above (5) and (8) we see that <[ at true sunrise in Benares was about 
12' 1" less than at mean sunrise at Lanka. Accordingly for Brahma Siddhdnta the value of 
d o is 107 48' 45'' and the end of 9th tithi about 54 palas after true sunrise at Benares. 
If we had taken . Oudh the moment would have occurred 7 palas earlier. For Siddhdnta 
ftirdmani the result is still farther off sunrise. 

Conclusion. As the ninth titlii ended according to all Siddhdntas some time after true sunrise 
at Benares (or Oudh) of Wednesday, 31st March 1574 A. D., that day was sudi 9, But as 
religious ceremonies etc. .frequently are referred to the running tithi, not to the civil day on 
which that titlii ended, it may be assumed that TuPsi D&s commenced his work on Tuesday 
while the auspicious 9th tithi was running. Probably most ceremonies of the Bdma 
"riavamt were celebrated on that day because the greatest part of the ninth tithi belonged to it. 
This is also the purport of the precepts in Kdlanirnaya on the navamt, Calcutta Edition, p. 229, 
so far as I understand them. 

Taking everything into consideration, I believe the date of Tul'sl Das to be correct, and 
I think it impossible to impugn the genuineness of the poem or the verse quoted on the ground 
that the date is not in the common civil reckoning* 

With reference to Prof. Jacobi's final remarks, I may note that some native scholars have 
impugned the genuineness of Etww. Bd. ch. xxxiv. on this very ground of date. The difficulty 
is certainly a serious one. Prof. Jacobi has proposed one solution, and others have been 
offered by native scholars, I quote here some remarks on the point, kindly communicated to 
me by Mahamahdpadhyaya Pandit Sudhakara DvivMi, which are valuable not only for the 
special purpose which elicited them, but also for the general argument on which they are based. 
He says, 'I once considered that the recitation of the Ram ay ana being in the vernacular, 



94 THE INDIAN ANTIQUARY. [APBIL, 1893. 



it first became popular amongst Baniyds and Edyasthas, Trho began to write the poem in their 
own alphabet, the Eaitkt It was hence not improbable that the original reading was not 
Bkawtia-vdra, bat Saumya-vdra, i, e. Wednesday, and that saumya subsequently became 
corrupted to Wiauma, an easy transition in the KaitM character. Later, however, I discovered 
that, while Tal'si Das was in Ayodhya, he was not a Vairagi Vaishnava, but a Smarta one. 
These Smarta Vaishnavas are also great worshippers of MahadSva ; thus, the poet himself 
writes in the Bdlalsdnda of the poem "S f am&& prasdda s&mM Jiiya hulasi" and from this we 
gather that he counted the Rama navami as falling on the Tuesday, according to the Saiva 
calculation. According to the Saivas the Rama navami is calculated as the day whose middav 
falls on the ninth tithi, because Rama was born at midday, and not as the day on which the 
ninth titki ends. Accordingly on the former day the festival of the Bdma navami was held.* 
Tul'si Das was unable to agree with the Vairagi Vaishnavas, as regards eating. They eat 
together, seated in a row, but he always cooked his food himself and ate separately, and it 
was owing to this disagreement that after composing the Bdla, Ayddhyd, and Aranya Rdndas 
of his poem, he left Ay&dhyS and went to Banaras where he completed it, as appears from 
d of the Kishkindhultdnda.' 



() Bate of the composition of the R&m Sat's&i. 
Authority, Sat. I. 21. 

Ahi-ra*and tkana-dhenu rasa 

Oanajpati-dwija Guru-bdra \ 
Mddhava sita 8iya-janama-tithi 
Sata-saiyd abatdra it 

" The (two) tongues of a serpent, the (four) udders of a cow, the (six) flavours, the (one 
tusk of Gangsa (i. e., Sam. 3642), Thursday, the lunar day in the light half of Vaisdkha, which 
is tie birthday of Sita (f. e, 9 the ninth), is the date of writing the Sat-sai." 

Here again difficulties arise, so I take the liberty of giving the calculations in full for the 
three possible cases (the KdrttiMdi current date, being the same as the Cliaitrddi expired 
one). r 

Problem. To find the equivalent of Sambat 3 1642, Vai&fckha sudi 9 
A. Sambat 1642 expired. . ' 

(a) Chaitrddi year. 
Sam. 1642 expired =a K. T. 4686. 

KY.46QO =(0) 17-60 15 [IS] f Lid. * =21-08 

86 years = (3) 21-32 993 [ 1] \ i n d. su . 9 a . 8 
KY. 4686 = (3) 8*92 8 [13] 

1 sol, Jyaishtha = (1) 29'SO 52 




APRIL, 1893.] NOTES ON TUL'SI DAS. 95 

(&) KdrttiMdi year. 

KT. 4686 = (3) 8-92 8 [13] 
21 sol. Vaisdkha == (5) 29*11 900 

(1) 8-03 908 13 

19 14th March 

21 

8^ 48th March = 17fch April. 

Therefore the 9th titTii expired cm Sunday the 17th April 1586 A. D. 



B. Sam. 1642 current = 


KT. 4685 





KT. 

KT. 
13th 


4600 
85 years 


= (0) 
= (2) 


17-60 
10-52 


15 

747 


[12] 
[1] 


ind. 
Ind. su. 9 


= 1-88 
= 10-88 


4685 
sol. Vaisak&a 


= (2) 
= (3) 


28-12 
10-17 


762 
363 


[13] 






(*) 


8-29 
71 


125 


13 

14th 


March 












13 







9-00 40th March == 9th April 1584, A. D. 

Add for longitude of Oudh 1 gh. 4 p. 

Therefore the ninth tithi expired at 1 ghatikd 4 galas after sunrise at Oudh, on Thursday, 
April 9th, 1584 A. D. 

Accordingly, if the date is correct, Tul'&l Das, in dating the Sat'sa* used the current, 
not the expired, Sambat year. Pagdit Sndhakara Dvivfedi points out that this is against the 
custom of the poet, and throws the greatest suspicion on the genuineness of the verse in which 
it occurs. It may be added that, if we take the ISaka era, the date comes out correctly, as 
Thursday May 5, 1720 A. D. It is unnecessary to give the calculations. 

(c) Date of composition of the P&rbati M&ngal. 
Authority, Pdr. I., 5. 

Jaya Sambat a PMguna sudi pdhchai Gturu-dinu \ 
Asuni birachaunP mangala suni sukha chliinu chhinu \\ 

" I compose this (Pdrbati) Mangal, the hearing of which gives pleasure at every moment, in 
Jaya Sambat, Phdlguna sudi. 5, Thursday, in Asvini" 

Jaya Sambat is one of the years of the sixty-year cycle of Jupiter, and as TuTsi Das died in 
Sambat 1680, we must search for the Jaya which fell about the middle of the 17th Sambat 
century. 

A reference to Prof. Jacobi's tables will show that Jaya Sambat was current on the first 
day of Sauivat 1643 (K. T. 4687).? A reference to Table Till, will at once show that PJidlguna 
Sudi 5, Sambat 1643 must have fallen after the expiry of Jaya, or in the year Manmatha. 
Therefore the PMlguna Sudi 5 of Jaya must have fallen in Sam. 1642, But in Sambat 1642, 
Phdlguna Sudi 5 fell on Sunday, not Thursday. It is not necessary to give the calculations. 

The reading of the printed Editions is birachahu, but Pandit Sudh&kara DwSdi informs me that the beat 
HSS. have birachauh. 

7 (K. Y, 4.600 = 33-82 (Table VI.) 
87 = 28-0179 (Table Vn.) 



4687= 1'8379 



96 THE IXDIAtf ANTIQUARY. [APRII,, 1893. 

Under these circumstances I appealed to Beneras, and have to thank Pandit Sudhakar 
Dvivedi for solving the doubt. He says that the year referred to is Sambat 1643, not 1642, 
Sambat 1643 = KY. 4687, and the calculation (according to Jacobi's tables) 3 is as follows : 

\ Ind. = 10-28 
I Ind. su. 5 = 15-28 



4600 EY. 
87 years. 



4 


17-60 
2-12 


15 
240 


[121 
[1] 


j 


4687 KY. 
8th PhaL (solar) 


4 
2 


19-72 
14-97 


255 
250 


[13] 




C "s an 505 eq. 


6 


4-69 
41 


505 


13 
7 

13 Jan. 



5-10 33 Jan. = 2 Feb. 

Accordingly, at the beginning of Friday, 8th Solar Phdlguna, the 6th Hthi was running, 
and the 5th titlii ended on the preceding day ; or Thursday, the 2nd February, 1586 A. D. 

"We are enabled to check this date by the fact that Tul'si Das mentions that he commenced 
his work in the Nakshatra Asvini. 

Pandit Sudhakar Dviddi writes that in TuTsi Das's time, the MaJcaranda, a practical 
astronomy founded on the current Sttrya Siddhdnta 9 was popular in Benares. Calculating the 
Ahargana and the true longitudes and the true motions of the sun and moon respectively, we 
find that the 5th titlii ended at about 52 ghatikds and 37 vigkaliMs, and Revati NaksJiatra, 
ended (and Asvtni began) at about 20 ghatikds and 10 vtghali&ds after true sunrise at Benares. 
The same result follows from the 37 of Jacobi's tables. TuTsJ Das's NaJoshatra was VisdJehd 
and lais J&m or Zodiacal sign was Tula (the Scales). Hence, according to astrology, Hevat* was 
not a propitious nafcshatra for him. Accordingly, the date given by the poet means that he began 
to write the Pdrlatl Mangai after J?evaft had ended, and after Asvim had begun, i. e. 9 after 20 
ghatihds 10 vighaltkus after true sunrise at Benares, on Thursday, February 2nd 1586, A. D. 
I may add that on 5 PMlguna Sudi Sam. 1642, the moon was in Asvin* at the beginning of 
the day. This is a further reason for assuming that by Jaya Sambat Tnl'si Das meant' Sam, 
1643. For if it had been 1612, there would have been no reason for his mentioning the 
nakshatra then running : whereas, if it was in 1643, there was every reason for his doing so, 
part of the day being in Revati and unlucky, and part being in Asvint and lucky. The poet 
evidently wished to point out that he commenced the work at an hour of the day which was 
propitious. 

One other fact follows. PMlguna Sudi 5 Sam. 1643, did not fall in Jaya Sambat, 
But the first day of Sambat 1643 did fall in Jaya. Therefore Tul'si Das gave the name of the 
Jupiter sixty-year-cycle year to the F. Sambat year, which commenced within it. In other 
words, according to the accepted system of chronology, the F. Sambat -took its name from the 
Jovian year which expired in it, just as the civil day took its name from the titM which 
expired in it. 

60 Date of composition of the B&m&gy&. 

Chhakkan Ixal says 9 that in 1827 A. D., he made a copy of this work, from the original 

The Pandit calculated the year both according to the Indian system, and according to Jacobi. I gare the 
latter calculation, as being more intelligible to my readers. 

Chhafcfcan L^l's language may be noted, Sr2 aamvat 1655 Jtth Sudi 10 Rabibfo U likht pustalc $rt Gosfah jt 
r*^* ow ? **. Prahlld j*0f, Sri Sdfl j? mto raAJ. Us pwtak par s6 Srtpariit MmguUmjt ** satsa<kgi ChhaT*. 
JWi SAgasfh R3.ma.yanZ ffirjdpur-Ust n<S apnt Mth s saihvat 1884 w^i UtthAtM 3 * It will be observed that it 
^te^y clfti ^ f d that the MS. was written by XWrf DW. own hand, and that it certainly was written twenty 
ffrT/T? ^ Jt "*** be P resnmed tiat ii! was th e Poet's original copy. It will subsequently appear 
tftat if the Poem was composed in Sam. 1635, the 2*>M&o conld not, as current tradition says it was, have been 

r T '**" Miai>S re< l neat - On tMB P*n* p an4it Sudhakar Dvived* informs me that the MS. whieh 
Lil copied was itt poasession of a^wuAit named LEamlkrishna. On one occasion 'Bamstaishn& took it 



APRIL, 1893.] NOTES ON TUL'SI DAS. 97 

copy in the handwriting of the poet, which was dated by the poet himself, S'ambat 1655 
Jywhfha Stt2i, 10, Sunday. It is unnecessary to give the calculation. Taking the Uhaitrtidi 
expired year, it is equivalent to Sunday, June 4th, 1598 A. D. 

(e) Date of the composition of the Kabitta BtaLdyan This depends on an interpreta- 
tion of K. R. clxxi. 1. The passage is as follows : 

Ska tau karala kali-Mla sola mida td men 1 
Kodha men hi khdju si saniohan hai mina U II 

" In the first place, the Kali Ynga, the root of woe, is terrible. And further, in it, like the 
itch appearing in leprosy, Saturn has appeared in the sign of the Fish." 

Here again I have to thank Pandit Sudhakara DvivSdi for calculating the date and for the 
following information : The periodical time of Saturn is about thirty years. He entered Pisces 
(a token of great calamity) in Tul'si Das's time, on or about the 5th of Chaitra Sudi Sambat 1640, 
and remained in that sign till Jyaishtha of 1642.. He again entered it on about the 2nd of 
Chaitra Sudi Sambat 1669, and remained in it till Jyaishfha of 1671. These results are those 
given by the Malcaranda based on the Surya-siddlidnta. 

The sixty year cycle of Jupiter is divided into three periods of twenty years each, of which 
the first belongs to Brahma, the second to Vishnu, and the third and last to MahadSva or Rudra. 
In Tul'si Das's time, the Rudra-bfa, or twenty years belonging to Rudra commenced in Sambat 
165-", and from about that time the Musalmuns began more especially to profane Benares. The 
poet frequently refers to this fact, 10 and no doubt does so in the Kabitta above quoted. Accord- 
ingly it was to the second occasion on which Saturn was in Pisces, I e., between Chaitra Sudi 
Sambat 1669 and Jyaishtha Sambat 1671, i.e., between 1612 and and 1614 A. D. that the 
Kabitta 1 ! above quoted was written. 

(/) The deed of arbitration. 

^This has been published in the Modem Vernacular Literature of Hindustan. The follow- 
ing is the translation of the portion which immediately concerns us : 

" Whereas Anand RSm, son of T6<Jar, son of D8o Ray, and Kanhay, son of Ram Bhadra, 
son of Todar aforesaid appeared before me, &c. 9 Ac." cl In the Sambat year 1669, on the 13th 
of the bright half of Knnwar, on the auspicious (siibha) day of the week, was this deed written 

by Anaud Ram and Kanhay The division of the share of Todar Mall, which has been 

made " 

Then follow a list of certain villages, which formed Todar Mall's property, tri*., Bhadainl, 
Lahar'tftra, Naipura, Chhitupfira, Sivpur, and NadSsar, 

On this I remarked as follows: In connexion with the above, it is interesting to speculate 
wfce this T6$ar Mall, the father of Anand Ram, and grandfather of Kanhay was. Can he have 
been Akbar's great Finance Minister ? He died in 1589, and his son might well be alive in 1612. 
He was born at Lahar'pur in Oudh, and one of the villages mentioned above, Lahar'tara, has a 
somewhat similar name. la India, contiguous villages have of tea very similar names. 

out it in his bundle, to reoite it somewhere, and, as ill luck would have it, it was, bundle and aH, stolen from Mm 
in the railway train. It may be mentioned that in Bto&kpshna*s house there is a jealously guarded portrait of 
TuTst B&, said to have been painted for the Emperor Akbar. It is shown to the public once a year on the 7th 
of the bright half of Srdmaa, the anniversary of the poet's death. Pandit SudhSkara DvivSdt maintains that the 
date 1655 refers to the year in which the copy was made, and not to that of the composition of the original poem. 
Whenever TuTst DSs wished to show the date of his work, he wrote in the commencement, as he did in the 
J2Sw%oa and in the P&rbdtt Mangate. If Chhakkan L& is to be believed, at any rate the copy was in the 
poet's handwriting. 

E.g., DoUbaU 240, Z. R., Ut., 370 and ff. 

ll But not necessarily the whole work, vide post. The commentator Baij'nath fises the period as between 
fiambat 1685 and 1637, but he has no authoriiiy on such a point, and no calculation will make im right. 



THE IXDIAX AXTIQUART. I APRIL, 1S&3. 



Firr us' to ilates. That of the deed of arbitration (taking the Gkaitfddi expired year) is 
einiivak'iit to Sunday, September 27, 1612 A. D. 

There is now no doubt about the identity of the Todar Mall referred to. The arbitration 
deed is now in possession of the Milhfiraja of Benares. Inquiry from him, and from the present 
p'-essor of the shrine originally owned by TnPst Das, shows that it was Pratipfil Singh, the 
e-!evf jith in desceut from Akbar's great minister, who gave it to the then Mahura ja. 
('.7) Date of Tul'sl Das's death, according to an old rhyme, 

Sambata 96 r aha sai asi 

Asi Qanga Jce lira 1 
Sdicano, suJsala saptami 
T'dasi tajeu sari fa \\ 

"On the 7th of the light half of Sfdod$a> Sambat 1680, TuTsi left his body, at Ast, on the 
bank of the Ganges." 

Here we are given no week-day by which to control onr calculations, but, assuming that 
tLe Chattrddi expired year is meant, it is equivalent to Thursday, July 24th, 1623 A. D. 

To sum up. The following are the dates at which we have arrived : 

(a) Date of commencement of composition of the Rtitn-charit-manas. Tuesday, March 
30, 1574 A. D. 

(6) Date of composition of the Udtn Sofa A Thursday, April 9th, 1584 A. D. This is 
very doubtful. 

(c) Date of composition of the Parlxtft Mangttl. Thursday, 2nd February, 1586 A. D. 

(d) Date of composition (or ? copying) of the Rdmagyd. Sunday, June 4th, 1598 A. D. 
(*?) Date of composition of the Kdbitfa RdindyQ,n between the years 1612 and 1614 A. D. 
(/) Date of the deed of arbitration. Sunday, September 27, 1612 A. D. 

(g) Date of TuTsi Dos's death. Thursday, July 24th, 1623 A. D. 

Of these (a) depends on the supposition that the poet dated from the running and not from 
the expired iitki. All the dates depend upon expired Ghaitrddi Sambat years, except (b) which 
depends on a current Gkaitrd>li Sambat year, a most improbable assumption. 

In concluding this portion of xny notes on Tal T si Das I must again acknowledge my^ 
obligations to the brilliaat mathematician whose name has 'so often occurred in them 
Mahamahpadhysiya Paadit Sudhfrkara DvivSdi The fortunate circum stance of his profound 
knowledge, at the same time of Hindi! astronomy and 6f old Hind! poetry, has greatly facilitated, 
my researches, and the ungrudging way in which has placed his time at my disposal puts me in 
his debt to an amount which I can scarcely repay* 

(To be continued.) 



FOLKTALES OF ABAKAN. 

BY BEBNABD HOUGHT0N, C.S. 

No. I. The Snake Prince* 

A certain fairy called Safckaru 2 , having lived a thousand Eves in the T&watinsa fairy-land, 
tarn to be born again in the "World of men. Accordingly King Sakra, who by 

ffafr"tefln*tt.r 



furnished by Maung Tha Bwin, My66k of 
ttad the allusion o Sakr& (Indra) are, together with one or two aUtt&oas to Buddhist ideas, 

. 



APRIL, 1593.]* FOLKTALES OP ABAKAN. 99 

virtue of his power perceived that Sakkaru, not being free from the evil effects of previous sin 
would have to remain for three months as a hamadryad in a wild fig tree on the banks of the 
Jamna in Baranasi, employed a fairy, Vaskrun, to accomplish this. The latter took Sakkaru 
to a wild fig tree, on fche banks of the Jamna, where he was born as a hamadryad, and having 
told him all the commands of KingSakr^, returned to Tawatinsa. As for Sakkaru, he remained 
as a hamadryad in the fig tree* 

In that country there lived a Washerman and his wife, who had two maiden daughters, 
called Shwe KySn and Dw& Pyu. It happened one day that the washerwoman and her two 
daughters tied up some cloths and went to wash them at the landing place by the wild fig tree. 
After washing them the woman, desiring some of the figs, looked up into the tree, and besides 
the figs saw there the hamadryad. The washerwoman then, telling her daughters that she 
would jest with the snake, said to him, " My lord hamadryad, if you Want my daughter Dw 
Pyfc I will give her, only throw me down 4 or 5 figs." Thereupon the hamadryad shook its 
tail and knocked down 40 or 50 of the fruit* The washerwoman said to her daughters, 
*' Indeed, the snake seems to understand. I only asked for 4 or 5 figs, and because he loves 
Miss DwS he threw down 40 or 50. The sun is going do\vn, let us pick up the figs and take 
the clothes home." They tied up the clothes, but as they were going to start the washer- 
woman, saying she would jest again with the snake, told him mockingly, " Mr. Snake, if you 
want DwS Pyu follow us home." On the way back they came to a tree-stump at a place where 
two paths- met and here Dw6 Pyu said to her mother, " It will be terrible if the hamadryad 
does come after us." Her mother, also being anxious, told the stump : " If a big hamadryad 
comes here and asks if we have gone this way, say that you have not seen us. Take this fig as 
a month-stopper." They went on, and, on coming to another cross-path, the washerwoman 
instructed an ant-hill there as she had the stump, and giving it also a fig, passed on. After 
they had gone home the Snake Prince, being in love with DwS Pyft, followed after them. 
On reaching the stump, not being certain as to which way they had gone, he asked it, u Did you 
see which way Dw Pyu and her mother and sister went P " The stump replied, "I stay here 
according to my nature. I neither know nor saw." But the hamadryad, perceiving the fig by 
the stump, became very angry and said, " Do you dare to dissimulate whilst the fig I gave is 
staring you in the face as a witness ? I will this instant strike you with my teeth, so that you 
split into four." Whereupon the stump, being greatly frightened, pointed out the way that the 
washerwoman and her daughter had gone. 

From the stump the hamadryad fared on to the cross-path by the ant-hill and, on question- 
ing it, at first it dissimulated as the stump had done ; but when the snake threatened, it pointed 
out truly the way. The latter reached 'at last the washerman's house, and it being night, he 
entered the pot where cleaned rice was kept, and curled himself up inside. 

The next day at dawn the washerwoman said to herself, " Although my daughters are 
grown up and my work should be less, yet owing to one and another holding off* nothing is 
done, and we shall be long in getting our food. So I will go and cook it myself." Accordingly 
she took the saU measure and went to get some rice from the pot; but when she thrust her 
arm in, the hamadryad enfolded it several times with his tail. At first the washerwoman, not 
knowing what snake it was that had caught her, called out lustily, but the hamadryad did not 
for that loosen his grip. Afterwards she recovered her senses, and on consideration it struck 
her that this must be the big hamadryad to whom she had promised Dw& Pyu : so she said, 
** If his Highness the Snake Prince desires Dw FytL 1 will give her. Won't you unloosen a 
fold or two P" The hamadryad thereupon did as she asked, so she knew certainly who it was, 
and said, "I will give you Dw6 Pyu; please let go." Thereupon he released her altogether. 
The washerwoman then said pitifully to her daughter Dwe* Pyu, f * Please live with this big 
snake. If you do not, he will bite and kill the whole household. It is frightful !" Dw Pyu 
wept and refused repeatedly, saying, " I don't want- to live with a brute beast;*' but her mother, 



300 . THE INDIAN ANTIQUARY. [APBIL, 1393. 

who was in fear of her life, coaxed her over, so that at length, unable to resist her mother's 
command, she had to live with tlxe hamadryad. 

It happened one night that King Sakri, Laving need of the fairies in council, desired the 
presence of Sakkaru. The latter could not resist, and, leaving behind his snake's skin went 
off secretly to the fairies' council in Tawatinsa. When it dawned he could not return, as the 
council was not ended. At that time Mi DwS Pyu, who was ignorant of his absence, as she 
did not as usual hear any sound from him, looked at his sleeping place and perceived him to be 
seemingly motionless. On handling him she perceived that there was no flesh but only .the 
a kin left, and she called out in tears to her mother and sister, " Come, come, my husband is dead.'* 
Her mother, however, said, ' Don't cry, if people hear it will be a pretty disgrace, keep quiet; " 
whilst her sister added that there were plenty of . hamadryads like this one in the forest, and 
that she would go and get one. DwS Pyu replied, He was my husband, and I am greatly 
grieved;" but her mother talked her over saying that if there was a regular funeral and guests' 
received with betel-nut and tea, so that everybody knew, there would be a scandal, and that it 
would be better to perform the funeral quietly by burning. DwS Pyu agreed, and accordingly 
they burnt the skin, so that it was completely consumed. Thereupon the Snake.Frince 
Sakkaru, being heated more than he could bear, appeared in person by the fire-place. Mis s 
Dw Pyu" did not know him, and asked who he was. He repeated to them how he had suffered 
intense heat, whereupon Dwe Pyu and her parents knew who he was, and rejoiced greyly. But 
ShwS Kyto became jealous and said, " I have .not got him because of Dw6 Pyu. If it were 
not for her I should get him." 

When it became dark they all went to bed. At midnight the fairy Sam&-d$va, who had 
been sent by King Sakra, came and said to Sakkaru : " Here is a magic wand which our royal 
grandfather, King Sakra, has granted to you, and the virtue of it is that if you. strike with it 
and wish for anyttung your desire will be accomplished. Tour title also is to be Sakkaru* 
Kumma. Prom the time your child is born let not a drop of snake's blood touch you ; if it does' 
yon will become a snake as before. If you avoid this danger you will become in time a mighty 
king. However, on receiving this wand you can only come back here after wandering in other 
Countries." After speaking these words Sama-dSva vanished, At dawn, when Dw Py4 
awoke, Sakkaru repeated to her what the latter had said. Although she repeatedly trieci to . 
restrain him, he said, f< It is King Sakra' s order. I cannot disobey," and going down to the 
eea he struck it with the magic wand. Thereupon a ship, fully rigged and manned, rose into 
sight, and he went on board and left Dwd Pyu, who remained behind with child, 

After his departure ShwS Ky&n said to herself * If DwS Pyfl. dies, I will get her 
husband ; so she coaxed D w& Pyu, wb<* could not withstand her, down to the river bank. There 
Shw& KySn said, " When you die, I will get your husband, so I am going to push you into 
the river," Dw Pyti cried and besought her, saying, '* There a*e two lives in me. Do not kill 
me. When my husband returns do you live with him. I will have you married: all right. But 
Shwe KySn replied, "As long as you are alive I shall never get your husband, but only on 
your death," and throwing her into the rwer, she returned home. 

As Dw& Pyft floated down the river a big eagle, taking fcer fbr a flsh, swooped down 
on her and carried her off to his nest in a silk-cotton tree, There he discovered her to be a 
-woman, and when DwS Pyft had told him all $bout herself, he kept hep in his nest, where 
she was delivered of a son. 

When the child cried she soothed" it by repeating Sakkaru's name, but as the eagle became 
a8g*7 *n<! talked of pecking it to deatl* in consequence* sl^e soothed it by talking of * Papa Eagle." 
lltaivJiHn* then said, ** Ha, you are laughing at me." Jh^s. sqi&bbling was overheard by 
*^jjjf , 3P*ince 5 who was just returning in the ship, and who remarked that one voice was like 
IMLtjIj^^ Ittfl sailors replied, "How could DwS Pyu get to such an extraordinary place? 
It te*t*fc;>Ht/* QU conning near to the silk-cotton tree, ibe; Prince asked, Is that, Dw 



AFBIL, 1893] FOLKTALES OF ABAKAN. 101 

Pyu ?" and, as she answered, " Yes," he caused the ship to come to land, and climbed up the 
tree. When he spoke of taking Dw Pyti away, she said, " Yon should be grateful to the eagle. 
After making some return for his services, ask permission from him and take me away." The 
prince said, u The eagle and I are brothers. As I am very grateful to my elder brother, let 
him give me my wife and child, whom he has rescued. I will pile up for him a heap of fish, 
reaching from the roots of this tree to its highest branch." The eagle replied, " Very well, if 
the Prince can make a heap of fish, as he has said, he may take away his wife and child." The 
latter accordingly went to the sea, and striking it with his magic wand, said, " Let there be a 
heap of fish from the roots of the silk-cotton tree to its branches," and at once fish came and 
heaped themselves up as directed. 

Then the Prince, with the permission of the eagle, having taken his wife and child 
tod put them on board the ship, suggested that the fish which the eagle could not eat 
should be let back into the sea. 3 The eagle agreed to this, so the Prince wished and struck 
again with his magic wand, and the fish went back into the sea . 

After letting go the fishes the Prince and Dw4 Pyu sailed to their own country, and on the 
way Dw6 Pyti related all that Shwe KySu had done. On coming near the landing place the 
Prince said, " I will put her to shame. Do you and the child get into this box," to which 
Dw6 Pyft agreed. 

On hearing that the ship had arrived Sh\v Kyen adorned herself and came up with the 
intention of saying that she was Dw6 Pyu, and so living with the Prince. The latter on seeing 
her said, " You are not like the Dwe" Pyu of yore. You have indeed become thin." Shwe" Kyn 
replied, " I have yearned after you till I became so ill that there was a miscarriage." The 
Prince said, " Very well, take this box which contains rich and rare clothing, and we will go 
home together." Accordingly Shw Kyn, who was pretending to be Dwe 1 Pyu, took up 
the box and followed him to the house, where he gave her the key and told her to open the 
box in order to get out and wear the clothing. ShwS Ky&i opened the box, but on seeing DwS 
Pyu and her child she became terribly ashamed and ran away to the back of the house, 
whence she dared not show her face, nor would she even come wnen called. The Prince anol 
Dw Pyu, however, entered their room and lived there happily. 

Afterwards ShwS Kye*n, prompted by the fact of her sister DwS Pyu having lived happily 
with a snake, and being withal much ashamed, went to her father and said to him, " Father 
dear, Dwe* Pyiz has lived happily with a snake. Please catch one also to become my husband." 

The washerman replied, "My daughter, the snake with which Dwfe Pyu lived was a 
human snake, being the embryo of a man. Now if I catch a snake, it will be a wild one which 
will bite and kill you. Don't ask me to catch one." However Shwe KySn became very 
troublesome, and kept on saying repeatedly, " You must catch one for me." So her father 
remarked, " Be it as you will. We shall have peace when you are dead," and he went off into 
the jungle, where he caught a very long boa-constrictor, two spans in circumference. He 
brought this to Shw6 Kyen, who took it to bed and slept along ,with it. Before daylight in the 
morning the snake considered to itself that formerly when in the jungle it sought its food and 
ate till satisfied, but that now having been caught it had had nothing to eat for a day and night, 
and was very hungry in consequence ,- moreover it could not go elsewhere to geek its food. 
Accordingly it resolved to make a meal off the person near it, by swallowing her up, beginning 
at her feet and ending with her head, and proceeded to make a commencement by swallowing 
her feet. Shwe" Kyen cried out, " Help, he has, apparently in sport, swallowed me up to my 
knees." Her father only said, " She wanted that snake so much. We shall have peace when 
she dies," whilst her mother remarked, My son-in-law is having a game." Shw Ky8n cried 
out very loudly however, so Dwe* Pyu said to her husband the Snake Prince, "It is not right 
that my sister should die go and help^her." But her husband replied, ** If only one drop of 
snake's blood touches me I shall become a snake again. Your father can settle such an affair as 
this. Are you tired of my companionship, that you ask me to do this thing ?" His wife DwS 

8 Here again Buddhist ideas are introduced into tbe original story. 



102 THE INDIAN ANTIQUARY. [APRIL, 1893. 



Pvu rejoined, ** King* Sakra's order was from the time tliat the child was born. That is now 
long past, and you cannot agaia bec6me a snake. If your flesh and blood were indeed such as 
yon formerly possessed, you could not remain so long a man ; you can avoid also being touched 
by or .smeared with a drop of snake's blood." She became much troubled,- so not wishing to 
hurt her feelings, and thinking also that it is wicked not to rescue the life of a human being, 
the Snake Prince took up his double-edged sword, and smote the boa-constrictor, so that it was 
divided in two and died. On cutting it, however, a drop of the boa-constrictor's blood 
touched the Prince, and he became a snake as before. A snake's mind also came into 
him, so that he no longer wished to stop in the house, but went off into the forest. 

Dwe Py u carrying their little son, followed him slowly weeping and saying, " Come back 
home, I will get you food," but it was in vain. Sometimes he would regain his intellect and speak 
to his wife and child, and again a snake's mind would come to him and he would try to bite them. 
After doing thus he said to his wife Dw6 Pyu, " I will have to live in the forest away from. 
human beings. If I live near them I shall bite and kill them when I have the, snake mind in me." 

Dwe Pyu, however, left her child with her parents and followed the hamadryad into the 
forest, but there again he struck at her unsuccessfully. Again recovering consciousness, he said 
TO her, " I am not as before, when there is a snake's mind in me I do not recognise anybody, but 
only strike at them. You should, therefore, return home, as the child must be wanting its milk* 
Suckle it and take care of it, and live happily with it. I cannot remain with you, I must go 
into the darkest forests." Dw6 Pyu replied, " Only come back home. I will get your food 
and take care of you. I cannot remain separated from you," She followed him again, and 
when they came near the ant-hill a snake's mind came into the Prince, and he was about to bite 
DwS Pyu, but restrained himself in time. He decided in consequence that he would have to 
enter the top of the ant-hill, as if he remained outside he would certainly bite her ; so he went 
5 nside the ant-hill. But DwS Pyu remained outside weeping and calling sadly to her husband* 

(To be continued.) 

PARSI A3TD GUJARATI HINDU NUPTIAL SONGtS. 

BY PITTLIBAI D. H. WADIA. 
(Continued from Vol. XXL page 116). 

PART III - 
TRANSLATION. 

No. 8. 
Song sung when the Bridegroom leaves his house to go to the Bride's, where 

the Wedding ceremony takes place. 

Put your foot in the stirrup, brother Sorabji, to mount your horse.* 
Tour mother holds you by the hem of your garment, 2 
Let go, mothei*, let go your hold, 
And I shall give you your due. 
5 How can I forget the claims of her, 
"Who reared me, and loved me as her own life ? 
I have got a beautiful sadi woven for my mother, 
And a bodice of cloth of gold. 

Put your foot in the stirrup, brother S6rbjf, to mount your horse. 
10 Tour aunt holds you by the hem of your garment. 
Let go aunt, let go your hold : 
Tour claims shall have due recognition. 
How can I forget what is due to her, 
Who sang the lullaby at my cradle ? 
15 I have ordered a gold-embroidered sddi for my aunt, 
^ bodice of green silk. 



17, ML 



By way of averting her claims.' 



APRIL, 1893.] PARSI AND GUJAEATI HINDU NUPTIAL SONGS. 103 

Pat your foot in the stirrup, brother Sorabji, and mount your horse. 

Your aunt (father's sister) holds you by the hem of your garment. 

Let go, aunt, let go your hold, 
20 And I shall give you your due. 

How can I forget the claims of her who took me in her lap, 
; When my name was given me ? 3 

Let us send a hundi (on some firm) in Gujarat, and get a good patori (for 
my aunt). 

The .bridegroom looks as bright as the Sun, 
25 And as pure as the Moon. 

The bridegroom stands under the festoons of flowers (that adorn the doorway) 
smelling the flowers, 

And looks as beautiful as the flowers themselves. 

The bridegroom stands under the festoons of flowers (that adorn the doorway) 
chewing pdn> 

And looks as delicate as a pan-le&i. 

No. 9. 
Song sung at the close of the Wedding Ceremony. 

All hail this (blessed) day ! 

(On such a day) I would get my (other) sons married, if I had the means. 

I would not make a moment's , delay. 

All hail this (blessed) day ! 
5 The Sun has risen auspiciously over my MShgrwanji's* head. 

We have celebrated the marriage of our S&rabjt. 

All hail this (blessed) day ! 

Brothers, have your little sons married, 

(As) I have married my S&rabji and brought (the couple) home* 
10 All hail this (blessed) day ! 

My MShSrwanji dotes on his son and daughter-in-law. 

My BatanbM's daughter and son-in-law are her petted children. 

All hail this (blessed) day ! 

We hail with delight the rising of the Sun and the Moon. 
15 We rejoice that my Sdrabji's mother gave birth to a soa like him. 

All liail this (blessed) day ! 

I 5 gave thee an order, goldsmith : 

I told thee to make an armlet for my Sorabji's arm, 

And a nine-stringed necklace for my Strinbai. 
20 I gave thee an order, mercer : 

I told thee to bring a plaid for my S&rabji, 

And a pair of patons for my Sirinbal. 

I gave thee an order, jeweller : 

I told thee to bring rings for my Sdrabji, 
25 And a pair of bracelets for my SirfnMl. 

Father-in-law, make your court-yard (gates) a little higher (?), 

That my Sdrfibji may enter on horse-back. 

All hail this (blessed) day ! 

My procession of wedding guests is too large to be accommodated (in your yard). 
30 AIL hail this (blessed) day I 

My Sor&bji has won His bride in person. 

And he has brought the Rani Laksmani 6 for a wife, 

All hail this (blessed) day ! 

'It , is the privilege of the father's sister to hold th Tia>w * 1 



104 THE INDIAN ANTIQTJABY. [APBII,, 1593. 

No. 10. 

Song sung when the Bride is being sent to the house of her Parents-in-law 

after the Wedding. 

The pipes (that are being played) are made of green bamboo. 

Sisters, our Slrinbai is going to the house of her parents-in-law. 

Sirinbai, the fortunate grand-child of her (maternal) grand-father, 7 

Is married, and is going to the house of her parents-in-law. 
b How they will rejoice to see our Sirinb&l ! 

Sisters, our Sirinbai is married, and is going to the house of her parents-in-law. 

Her father has performed the meritorious act of giving his daughter in marriage, 

And has acquired the blessings of Heaven. 

It was fortunate that her father thoaght of this matter, 
10 And gave Sirinbai to good parents-in-law. 

Her father has given her a chest full of treasure, 

With which Sirinbai sits in her room. 

Her father has given Sirinba! a milch cow, 

So that she may have plenty of milk and curds (to eat). 
15 Mother-in-law, (pray) do not use the cane 8 on Sirinbai, 

Or she will smart under it and will weep, 

And long for her paternal abode. 

Mother-in-law, (pray) treat our Sfrinb&i with kindness, 

Aud serve her with enough of food at her meals. 9 
20 Sirinbai is the (pet) daughter of her father. 

Sirinbai is the eldest daughter-in-law in the family of her parents-in-law. 

Mother-in-law, (pray) treat our SJrinbai with magnanimity, 

And refrain from giving her stale food. 

Mother-in-law, you must not think that our Sirinbai is as advanced in years as 

she appears : 
25 (It is only because) she has been brought; up on curds and milk : 

(It is only because) we have brought her up on lumps of butter. 

Sirinbai, why have you forgotten to take with you your marriage portion P 10 

Fifteen strings of pearls comprise her marriage portion, 

With which my Sirinbai will adorn herself. 
30 Fifteen strings of diamonds comprise her marriage portion, 

Which have been purchased for her by her good brother. 11 

* * * * 

Thy husband is come, Sirinbai the Thakrani. 

* * " * * . * 

35 The husband has been attracted by the graceful carriage of Sirinbai. 
Her father has presented her with a valuable ldk, 
(Dressed) in which she goes to the house of her parents-in-law. 
Sirinba!, the beloved daughter of her father, 
Is married and is going to the house of her parents-in-law. 

40 Sirlnbai, you wear a necklace round your neck, 

And the hearts of your father-in-law and your husband will rejoice. 

The names of many other relatives besides the maternal grandfather are used in succession. 
8 It may be assumed that the bride is a child. 

* This throws a sidelight on the treatment yonng wives generally receive at the hands of their mothers-in-law. 
Mf is the word used in the text which means money settaed npon a daughter by her father, or upon his wife 

by her husband, on the occasion of the marriage. 

* The father or brother may give any presents or settle any amount of money on the bride, but he is by no 
***** bound to do so. Itis the duty of the bride's parents, however, to give presents of wearing apparel to &6 

< n*^ ^5"^7! rmg8 Wld S me th8r Preaenta te ** W^n. * t^ens of their regard, whereas ii 
M the duty of the bridegroom's father to settle a certain amount, generally in the shape of ornaments, on the bride 
wAltalwm^MitoofcW^ ornament, on v* 0410* 



APBIL, 1893.] PARSI AND GUJARATI HltfDU NUPTIAL SONGS. 



105 



No. 11. 
Song sung when the Bridegroom brings home his Bride. 

Father, O father (mine), I am come home married, 

And have brought (with me) a wife worth a lakh and a quarter. 12 

Brother, O brother (mine), I am come home married, 

And have brought a daughter from a magnificent house. 
5 Kaka, 13 Kaka (mine), I am come home married, 

And have brought a wife from a noble family. 

MAma, O Minna 1 * (mine), I have come home married, 

And have brought the daughter of a good father. 

Masa, Masa 15 (mine), I have come home married, 
10 And have brought the sister of a powerful brother. 

Phftva, Phuva 16 (mine), I have come home married, 

And have brought home a wife of noble birth. 

Brother gate-keeper, open (wide) your gate ; 

For (S6rabj!) is waiting at the gate with his bride. 
15 Sister Mhrbai, decorate your house, 

Because your son has come home with his bride. 

Sister Sunabai, sprinkle the doorway with milk; 17 . 

Your brother has come home with his bride. 

Sister Mehrbai, decorate the threshold with figures in pearls: 18 
20 Tour son has come home with his bride. 

Sister Sfinabai, fill your lamps with gM?* 

Tour brother has come home with his bride. 

It is Mherb&i's son who is married. 

He is come home with a bride worth lakhs (of rupees). 



lo 



is 



25 



12 A figurative expression of the bride's value. 

' is ThP father's brother. w The mother's brother. 

! The husband of the mother's sister. The hnsband of the father's sister. 

Also rfmtrk of'Scin^ It is the custom howeve^ to light at least one lamp fed by gU in the daytime, 
when the bride is being dressed in the suits of clothing, jewellery, etc., sent her by her parents-in-law on-tbe 
occasion of the betrothal, and on all subsequent occasions when.presents aregiven to her. 

20 This is somewhat unintelligible. 2l Properly this should be cfrCT f 7 



THE INDIAN ANTIQUARY* 



, 1893. 



33 



10 



? 3 



15 



nfr 



HRT 



25 



30 



^ tfflrof 



10 



15 



25 



30 



30 



35 



t ir ^nt 



20 



' i. e. time cannot be used in the pluraL This however is poetical license. 8 Poetical form of 

~" poetically for ^Fff- ^SfKf poetically for ^flff. 2e ^p5t Is poetical for EJt^f* 

** A corruption of ^UT^f a room. M ^PB^ 1 Is poetically used for ^ 29 This phrase is unintelligible, 
lit. ^ means a wife ^fTSf copper bowls and t ft I JTfi > a little cup in which a paste of " ArawfcA " is made with 
rosewmter. ^^ 

* This phrase is also unintelligible : c^^T lit. means " in lumps." 



APRIL. 1893.] 



MISCELLANEA. 



107 



U. 



FS? 



1THT ^ 



10 






^ Wf 3 



31 



20 



MISCELLANEA. 



MISCELLANEOUS DATES FEOM IKSCEIPTIONS 
AND MSS. 

1. Ante, Yol. XIX. p. 6 9 1 have attempted to 
prove tliat tlie Laksh-inanasena era commenced 
in A. D. 1119, that the years o the era were 
Kdrttikddi years, and that, accordingly, to eon- 
vert a LakshraanasSna year into the corresponding 
year of the Saka era, Tre must add 1041, when the 
date falls in one of the months from K&rttika to 
PMlguna, and 1042, when the date falls in one of 
the months from Chaitra to Asvina. To i&e six 
dates of the era which were then known to me I 
have added another date, ant e, Vol. XXI. p. 50 ; 
and I would now draw attention to one more 
Lakshmanasena date, which also works out 
correctly with my epoch. 

According to the late Pandit Bhagvanlal 
Indraji, the Buddha-Gay& inscription of Asoka- 
valla, published by him- in the Journal Bo. As. 
Soc., Yol. XVI. p. 358, is dated in line 11 : 

ol 



Bhadra di 8 rll 29. 

Judging from the editor's own translation 
Sanivat 51 of the reign of the illustrious Laksh- 
manasena having elapsed, 1 the 8th day of the 
dark half of Bhadrapada, the 29th solar day" it 
may be suspected that the original inscription 
has Bhddra-vadi instead of the Bhddrct di of the 
printed text. However this may be, there can be 
ao doubt that the inscription is dated the 8th of 
either of the lunar halves (probably, of the dark j 
half) of the month BMdrapada, being the 29th 



i Poetical for 
The real meaning is e the year 51 since the (cow- 



day of the solar month, of the Laksbmanasena 
year 51. 

The date falling in the month Bhadrapada, the 
year of the date, supposing it to "be the expired 
year 51, should correspond to Saka (51 + 1042 = ) 
1093 expired; and the details of the date prove 
that such is actually the case. 3?or in Saka 1098 
expired the 8th fttftt of the dark half of the 
amdnta Bh&drapada ended about 19 h. after mean 
sunrise of the 25th August, A, IX 1171, causing 
that day to be Bhadra-vadi 8 ; and the same 25th 
August also was the 29th day of the solar month 
Bhadrapada, the Simha-samkranti having taken 
place, by the Suvya-siddMnta, 10 h. 4 m. 9 or, by 
the Arya-siddhanta, 8 h. 17 m. after mean sunrise 
of the 28th July. 

The fact that the above date, in addition to the 
lunar day, also gives us the day of the solar 
month, induces me to mention here that, similarly 
to what I have shown to be a common practice in 
Bengali MSS., 3 inscriptions also from Eastern 
India are sometimes dated according to the solar 
calendar. A clear and instructive example of 
tMs is furnished by the Tlpura copper-plate, 
published by Colebrooke in the Asiatic Re- 
searches, Tol. IX. p. 403. That inscription is dated 
in Saka 1141 expired, according to Colebrooke 
s&ryya~gatyd tuladM 26, in reality silryya-gatyd 
Phdlguna-dinS 26. The 26th day of the solar 
Phalguna of Saka 1141 expired corresponds to 
the I9th February, A. D. 1220, the Kuinbha- 
samkranti having taken place 13 h. 3 m. after 

mencement of the} reign, (noir) passed, of the illustrious 
Lakshmanas&ia/ 8 See ante, Vol. 5X1. p. 49. 



APBIL, 1893.] PARSI A3S T D GUJAEATI HINDU NUPTIAL SONGS. 303 

Put your foot in the stirrup, brother Sorabji, and mount your horse. 
Your aunt (father's sister) holds you by the hem of your garment. 
Let go, aunt, let go your hold, 
20 And I shall give you your due. 

How can I forget the claims of her who took me in her lap, 
- When my name was given me ? 3 
Let us send a hundi (on some firm) in Gujarat, and get a good patori (for 

my aunt). 

The bridegroom looks as bright as the Sun, 
25 And as pure as the Moon. 

The bridegroom stands under the festoons of flowers (that adorn the doorway) 

smelling the flowers, 

And looks as beautiful as the flowers themselves. 
The bridegroom stands under the festoons of flowers (that adorn the doorway) 

chewing pan, 
And looks as delicate as a jjaw-leaf . 

No. 9. 

Song sung at the close of the Wedding Ceremony. 
All hail this (blessed) day ! 

(On such a day) I would get my (other) sons married, if I had the means. 
I would not make a moment's .delay. 
All hail this (blessed) day ! 

5 The Sun has risen auspiciously over my MShSrwanji's* head. 
We have celebrated the marriage of our Sorabji. 
All hail this (blessed) day ! 
Brothers, have your little sons married* 

(As) I have married my S&rabjJ and brought (the couple) home. 
10 AH hail this (blessed) day ! 

My MShSrwanj! dotes on his son and daughter-in-law. 
My Katanbai's daughter and son-in-law are her petted children. 
All hail this (blessed) day ! 

We hail with delight the rising of the Sun and the Moon. 
15 We rejoice that my S6rabji's mother gave birth to a son like him. 
All hail this (blessed) day ! 
P gave thee an order, goldsmith : 
I told thee to make an armlet for my Sorabji's arm, 
And a nine-stringed necklace for my Sirinbau 
20 I gave thee an order, mercer : 

I told thee to bring a plaid for my Sfirabji, 
And a pair of patMs for my SirJnbai. 
I gave thee an order, jeweller : 
I told thee to bring rings for my Sdrabjf, 
25 And a pair of bracelets for my Sirlnbai. 

Father-in-law, make your court-yard (gates) a little higher (?), 
That my Sorabji may enter on horse-back. 
All hail this (blessed) day ! 

My procession of wedding guests is too large to be accommodated (in your yaz-d). 
30 All hail this (blessed) day ! 

My Sfirabji has won his bride in person. 

And he has brought the Rani Laksmani 6 for a wife. 

All hail this (blessed) day ! 

It is the privilege of the father's sister to hold the baby in her arms, while the astrologer finds out a name for it. 
See note 14, Part 1. 6 The bridegroom's mother is supposed to repeat these lines. 6 An allegory. 



K4 THE INDIAX ANTIQUARY. [APRIL, 1595. 

No. 10. 

Song sung when the Bride is being sent to the house of her Parents-in-law 

after the Wedding. 

The pipes (that are being played) are made of green bamboo. 
Sisters, onr Slrinbai is going to the house of her parents-in-law. 
Slrinbai, the fortunate grand-child of her (maternal) grand-father, 7 
Is married, and is going to the house of her parents-in-law. 
How they will rejoice to see our Sirinbai I 

Sisters, oar Shinbii is married, and is going to the honse of her parents-in-law. 
Her father has performed the meritorious act of giving his danghter in marriao-e 
And has acquired the blessings of Heaven. 
It was fortunate that her father thought of this matter, 
10 And gave Sirinbai to good parents-in-law. 

Her father has given her a chest full of treasure, 
With which Sirinbai sits in her room. 
Her father has given Sirinbai a milch cow, 
So that she may have plenty of milk and curds (to eat). 
15 Mother-in-law, (pray) do not use the cane 8 on Sirinbai, 
Or she will smart under it and will weep, 
And long for her paternal abode. 
Mother-in-law, (pray) treat our Sfrinbai with kindness, 
And serre her with enough of food at her meals. 9 
20 Sirinbai is the (pet) daughter of her father. 

Sirinbdi is the eldest daughter-in-law in the family of her parents-in-law. 

Mother-in-law, (pray) treat our SSrinbat with magnanimity, 

And refrain from giving her stale food. 

Mother-in-law, you must not think that our Sirinbai is as advanced in years as 

she appears : 

25 (It is only because) she has been brought up on curds and milk : 
( Ifc * 3 onl r because) we liave brought her up on lumps of butter. 
Sirinbai, why have you forgotten to take with you your marriage portion P" 
Fifteen strings of pearls comprise her marriage portion, 
With which my SirinbAJ will adorn herself. 
30 Fifteen strings of diamonds comprise her marriage portion, 
Which have been purchased for her by her good brother."* 



* 



Thy husband is come, SJrinbai the Thakrani. 

* * " * ' * 

35 The husband has been attracted by the graceful carriage of S!rfnba2. 
Jer father has presented her with a valuable lake 



* oes to the ho se <* feer parents-in-law. 
ai, the beloved daughter of her father, 



4fl f 

40 Sirinbai, you wear a necklace round your neck 

And the hearts of your father-in-law and your husband will rejoice. 






i Tnctna , j-a -, ~-~ >- ULS us T/ueir mocners-m-iaw. 

marria^ ^ '"^^ np U * *** ^ ^, or upon Hs wife 



+ - <*. of their regard whereas it 



APEIL, 1S93.] 



PAB3I ASD GrJAEATI HIXDU NUPTIAL SOXGS. 



105 



10 



So. 11. 
Song sung when the Bridegroom brings home his Bride. 

Father, father (mine), I am come home married, 

And have brought (with me) a wife worth a lakh and a quarter. 12 

Brother, O brother (mine), I am come home married, 

And have brought a daughter from a magnificent house. 
5 Kaka, 23 Kuka (mine), I am come home married, 

And have brought a wife from a noble family. 

Mama, Mamsi 1 * (mine), I have conie home married, 

And have brought the daughter of a good father. 

Musa, Masa 15 (mine), I have come home married, 
10 And have brought the sister of a powerful brother. 

Phftva, O Phuva 18 (mine), I have come home married, 

And have brought home a wife of noble birth. 

Brother gate-keeper, open (wide) your gate ; 

For (SorabjJ) is waiting as the gate with his bride. 
15 Sister M&herbui, decorate your house, 

Because your son has come home with his bride. 

Sister S&nabAi, sprinkle the doorway with milk; 1 *". 

Your brother has conie home with ms bride. 

Sister Me herbai, decorate the threshold with figures in pearls: 18 
20 Tour son has come home with his bride. 

Sister Sunabai, fill your lamps with /if; 19 

Your brother has come home with his bride. 

It is Meherbai's son who is married. 

He is come home with a bride worth lal:Ji$ (of rupees). 



20 



25 



ff rr 



15 



K A fifforatiTe expression of ihe bride's valne. 






mrkein,. It isthe onstom howevtolt least one lamp fed by ,W 
brideTbehxg drassed in the suits of clothing, jewellery, etc., sent her by her pare.ts-^w o, tb, 
of Sb^othaC and on all s^bseqneut occasion* whea pre^fe are ^teher. 
This i- somewhat ^intelligible. Properly this should be HfTT 1 5 WIT. 



THE INDIAN ANTIQUARY. 



[APRIL, 1593. 



10 



15 



10 



15 



20 



ff 5Tr S3 






^rft 



^Hlr 



t wft 



*TT 



20 



25 



30 



25 



30 



35 



% ^fir ^hfr 



* *RT i. *, timo cannot be used in the plural. Tliis however is poetical license. 2 Poetical form of ; 

* *$ft poetically for aW- If^fftt poetically for trtfr. 26 ^fftST Is poetical for ' .. - . 

* A srmpUo& of aff^St 1 a room. * Tst Is poetically used for ^"- as This phrase is unintelligible, 
lift. *3PC*ww*wif3C2T copper bowls and 4N4f a little cup in which a paste of " kankv, >J is made with 

JOtWRWBft, 

TteptaaiiiaftllttWttntl%ibld: ST^T iii. oieans " in lumps." 



APBIL. 1893.] 



MISCELLANEA. 



107 



rffcr U. 



srer ^^RT f qrcr?*r 



^rr? qrsp 



"S3 1 



srf ^ 



20 



10 



31 



MISCELLANEA. 



1IISCELLAXEOUS DATES FEO1I INSCEIPTIOXS 
AXD MSS. 



1. Ante, Vol. SIX. p. 6, 1 have attempted to 
prove that the Lakshmanasena era commenced 
in A. D. 1119, that the years of the era were 
Kdrttikddi years, and that, accordingly, to con- 
vert a Lakshmanasena year into the corresponding 
year of the Saka era, we must add 1041, when the 
date falls in one of the months from Karttika to 
Phalguna, and 1042, when the date falls in one of 
the months from Chaitra to Asrina. To the six 
dates of the era which were then known to me I 
have added another date, ante, Vol. XXI. p. 50 ; 
and I would now draw attention to one more 
Laksbmanasena date, which also works out 
correctly with my epoch. ; 

According to the late Pandit Bhagvanlal . 
Indraji, the Buddha-Gaya inscription of Asoka- 
valla, published by him in the Journal So. As. 
Soc., Yol. XVI. p. 358, is dated in line 1 1 : > 

Brimal-LakslinianasenaBy-dtita-rajye sam 51 j 
Bhadra di 8 ra 29. j 

Judgiag from the editor's own translation- ! 

Samvafc 51 of the reign of the illustrious Laksh- ! 
juanase'na having elapsed, 1 the 8th day of the j 
dark half of Bhadrapada, the 29th solar day" it ; 
may be suspected that the original inscription > 
has Bhddra-vadi instead of the Bhadra di of the 
printed text. However this may be, there can be 
no doubt that the inscription is dated i&e 8th of 
either of the lunar halves ^probably, of the dark 
half) of the month Bh&drapada, being the 29th 



i Poetical for 
The real meaning is" the year 51 since the from- 



day of the solar month, of the Lakshmauasea* 
year 51. 

The date falling in the month Bh&drapada. the 
year of the date, supposing it to be the expired 
year 51, should correspond to Saka (51 + 104-2 ) 
1093 expired ; and the details of the date prove 
that such is actually the case. For in Saka 1093 
expired the 8th tiihi of the dark half of the 
amdnta Bhadrapada ended about 19 h. after mean 
sunrise of the 25th August, A. D. 1171, causing 
that day to be Bh&dra-vadi 8 ; and the same 25th 
August also was the 29th day of the solar month 
Bhadrapada, the Siihha-samkranti having taken 
place, by the Sflrya-siddhanta, 10 h. 4 m., or, by 
the Arya-siddhanta, 8 h. 17 m. after mean sunrise 
of the *28th July. 

The fact that the above date, in addition to the 
lunar day, also gives us the day of the solar 
month, induces me to mention here that, similarly 
to what I have shown to be a common practice in 
Bengali MSS., inscriptions also from Eastern 
India are sometimes dated according to the solar 
| calendar. A clear and instructive example ot' 
tlms is furnished by the Tipura copper-plate, 
published by Colebrooke in the Asiatic Re- 
searches, Yol. IX. p. 403. That inscription is dated 
in Saka 1141 expired, according to Colebrooke 
stiryya-gatyd tuladme 26, in reality suryya-guty :i 
Phdlguna-dittf 26. The 26th day of the solar 
Phalguna of Saka 1141 expired corresponds to 
the I9th February, A. P. 1220, the Kumbha- 
samkranti having taken place 13 h. 3 m. after 

mencement of the] reign, (noic) passed, of the illnstrioua 
Lakshmanasena.' > Se<? ante, Vol. XSI. p. 49. 



103 



THE INDIAN ANTIQTTABY. 



1893. 



mean sunrise of the 2ith January. Now on the 
!<nii February, A. D. 1220, the day of the. date, 
the full-moon tUhi commenced about one hour 
after mean sunrise, and there can hardly be a 
doubt that the donation recorded in the copper- 
plate wan made on account of the full-moon. 
But although thus there was apparently every 
reason to follow the lunar calendar, the writer of 
the date evidently was induced by the practice 
of <?very-day life to give the date in the way in 
which he haa done it. 

And this date again leads me to draw attention 
to the date of the Amg&chhl copper-plate of 
Vir*n*paladgva III., of which I have given an 
account, *<?, Vol. XXI. pp. 97-103. The grant 
recorded in that inscription was made on the 
.Kieasion of a lunar eclipse, i.e., on the full-moon 
lithi ; and the inscription is dated in the 12th or 
Idtli year of Yigraaapdladeva's reign, Chaitra- 
<*;JR' y. We know that the inscription is later 
than A. D. 1053 f and, taking the expression 
ChaitTQ-di+4 9 to refer to solar time, and compar- 
ing the date of the Tipura grant, I would suggest 
Monday, the 2nd March, A. D. 1036, as an 
^aiTalent of the date which, perhaps might be 
considered to satisfy the requirements of the case. 
Monday, the 2nd Harch A. D. 1036, was the 9th 
day of the solar Chaitra ; on that day the full- 
moon tithi commenced about Sh. after mean 
sunrise, and there was a lunar eclipse on that 
particular full-moon. The eclipse was not visible 
in India ; but we now have several other dates 
t^ai record invisible eclipses. Should this sugges- 
tj$K be approved of, Yigrahap&ladava III. must 
be taken to fc^re begun to reign about A. D. 
1074. 

Similar to the date of tttft Aiagiehhi plate is 
the date of the Balasoi-e copper-plate grant 
of Porushottamaddva, the king of Orissa, 
published ante, YoL I. p. 355. According to 
Mr. Beames, Purushottamadeva ascended the 
throne in A. JD. U7S, and his grant is dated in 
the fifth year of his reign, on Monday, the 10th 
day of tibe month of Mesha, i. e. Yaisakha, at the 
time of an eclipse. If the year of the accession 
of the king is correctly given, the date of the 
grant can only be Monday, the 7th April A. D. 
1483, when there was an invisible eclipse of the 
o&; but by my calculations that day was the 
Utfc (mot the 10th) day of the solar Vais&kha, the 
* ati having taken place 17 h. 49 m. 
of the 27th March, A. D. 




P. 14&6, woe the 10th of 



2.-,4nte, Tol. XYIII. pp. 251-252, I have 
treated of four dates of the Ash&ahadi Vikrama 
years 1534, 1555, [15]83,and 1699 ; and Yol. SSI. 
p, 51, 1 have given two more such dates of the 
years 1574 and 1581. I can now draw attention 
to another date, of the Ash&dhadi year 1713, which 
is particularly interesting, because it quotes, what 
we should expect to be the first day of the year, 
the first day of the bright half of the month 
Ash&dha. According to the late Dr. R&j&idralal 
Mitra's Notices, Yol. Y. p. 236, a MS. of the 
Garga-paddhati is dated : 

Samvat Ash&dhadi 1713 AsMdha-mase sukle* 
pakshe pratipach-Chhukrav&sare. 

This date works out properly only for the 
Chaitrddi Yikrama year 1718 expired, for which 
the equivalent of the date is Priday, the 13th 
June A. D. 1656; and it thus proves distinctly 
that the Ashadhadi year really commences with 
the first day of the bright Tia,lf of AsMdha, and 
not (as has been, suggested) with a later day of 
the same month. Tor, did the Ash&dhadi year 
commence after the first of the bright half of 
A^h&dha, the year 1713 of the date (for purposes 
of calculation) would have been the Kdrttikddi 
Yikrama year 1713, and tne date would have 
fallen in A. D. 1657, 

3. I know only three dates which are expressly- 
referred to the Slmha era, and have given them 
already in my list of Yikrama dates (ante, Yol. 
XIX. pp. 2.4, 175, and 180; Nos. 9, 108, and 129), 
because they are all referred to the Yikrama era 
as well. About the European equivalents of two 
of these dates there is no doubt whatever; it is 
mainly in order to determine the proper equiva- 
lent of tne third date, that I here put the three 
dates together. 

(1). A copper-plate inscription of the Ghan- 
Ipkya Bhimadeva II. is dated 

sri-Yikrama-samvat 1266 varshe sri-Simha* 
&azhvat 96 varshg . . . Margga-sudi 14 
Quran , 

and the equivalent of this date, for Yikrama 1266 
expired, is Thursday, the 12th November A. D. 
1209. The difference between the Simha year and 
the Christian year is here 1113; between the 
Sirijha year and the expired (Chaitrddi, or 
Ashddhddi, or Kdrttikddi) Vikrama year, 1170. 

(2). A Yerval stone inscription of the reign 
of the Y&gnela Arjunad^va is dated 

sri-ni-ipa-Yikrama-sam 1320 

the solar Yaig&kha, and on that day there also was * 
solar eclipse. 



APEIL, 1893*] 



MISCELLANEA, 



109 



tatha erl-Siibha-sam 151 rarshe AsMdha- 

vadi 13 Bavan , 

and the equivalent of this date, for the expired 
KdrttiMdi Yikrama year 1320, is Sunday, the 
25th May A. B. 1264. Here the difference 
between the Simha year and the Christian year 
is again 1113. The difference between the Siihha 
year and the Yikrama year put down in the date 
is only 1169 ; hut as the Yikrama year of the date 
is the expired Edrttikddi year 1320, which for the 
month of Ashadha is equivalent to the Chaitrddi 
or Ashddhddi year 1321, we may say that here 
too, the difference between the Siraha year and 
the expired Chaiirddi or Ashddhddi Yikrama 
year is 1170. Compared with the first date, the 
date apparently proves that the Sitiiha year was 
not a Kdrttikddi year, but began either with 
Chaitra or with Ashadha. 

(3). A stone inscription at Mangrol in KafcMa- 
vad, of the reign of the Chaulukja Kumarapala, 
is dated 

srimad-Yikrania-sanivat 1202 tatha sri- 
Simha-samvat 3'2 Asrina-vadi 13 Sdzne. 

Here the difference between the Simha year 
and the Yikrama year put down in the date is 
again 1170, and, judging from the preceding 
dates, the Yikrama year 1202 should be the 
expired Chaitrddi or Ashddhddi Yikrama year 
1-202. The preceding dates shew besides that the 
corresponding European date should fall in A. B. 
(32 + 1113 - ) 1145. When treating of this date 
before, I indicated that, taking the date purely 
as a Yikrama date, the choice, as regards its 
European equivalent, would lie between Monday, 
the 28th August A. D. 1144, when the 13th tithi 
of the dark half ended 16 h. SO m. after mean 
sunrise, and Monday, the 15th October A. D. 1 145, 
when the same tithi commenced 3 h. 58 m, after 
mean sunrise. Irrespectively of any considera- 
tions connected with the Simha era, the first of 
these two possible equivalents seemed objection- 
able because it would necessitate the assumption 
that he Yikrama year of the date had been 
quoted as a current year. "Now a comparison of 
the two other Simha dates will shew that we must 
definitely decide in favour of Monday, the 15th 
October A. D. 1145, as the proper equivalent of 
this date, notwithstanding the fact that the tithi 
of the date did not end, bub commenced on that 
day. 

The three dates shew that the Simha year was 
not a Kdrttikddi year, but they leave it uncertain 
whether it began with Chaitra or Ashadha. The 
question would have to be decided in favour of the 
Ashddhddi year, if the following date could be 
referred with confidence to the Siiiiha era. 



According to the List of Antiquarian Eemain* 
Bo. Pfes. p. 312 (and Archaol. Survey of West. 
India, No. 2 f p. 33;, a short inscription at Girnar 
is dated- 

Sam 59 varshe Chaitra-vadi 2 Sdmd. 

| Excepting, of course s dates of the Saptarshi 

1 era* I have not hitherto met with a single date 

from which the figures for the centuries of the 

i year of the date have been purposely omitted ; 

! and therefore it does not seem to me at all 

! improbable that the year 58 of this date may have 

to be referred to the Siihha era. Now assuming 

the date to be a Siihha date, the only possible 

equivalent of it would be Monday, the 13th 

March A. D. 1172, which was almost completely 

filled by the second tithi of the dark half of the 

arndnta Chaitra. Monday, the 13th March A. D, 

1172, however, belongs to the month Chaitra of 

either the Ashdlhddi or the KdrttiMdi (bat not 

the Chaitrddi) Yikrama year (58 + 1170 =) 1228 

expired; and, since we already have seen that the 

Siriiha year was not a Kdrttikddi year, it would, 

with necessity, follow from this date that the 

Simha year commenced with the month 

Ashadha, (and was perhaps the original Ashd- 

dhddi year). 



the Chalukya Vlfcrama TTarsha or 
era of the Western Ch&lnkya king, Yikram&ditya 
YL, Dr. Fleet has treated ante, Yol. YIH. pp. 187- 
193. My examination of a large number of dates 
of this era has yielded the results that, whatever 
may have been the day of the coronation of 
Yikrainaditya YI., the years of the dates and 
the Jovian years quoted with them coincide 
with the lunar Baka years, beginning with 
Chaitra-sudi 1 and ending with Phalguna-vadi 
15; and that a Chalukya Yikrama year maybe 
converted into the corresponding expired Saka 
year by the simple addition of 99?. This may be 
seen from the following regular dates : 

(1). The Yewftr tablet (a***, Yoi YHI. p. 20} 
is dated: . . . Ch&Jutya-Vikraina-varshada 
2neya Pimgala-sadjvatearada Sr&vana-panrn^a- 
masi Adity*-vara *dmagraha^a-mahaparvva- 
nimittadiQ}. The corresponding date, for Saka 
(2+997=) 999 expired, which by the southern luni- 
solar system was the year Pingala, is Sunday, 
the 6th August A. D. 1077, when there was a 
lunar eclipse 21 h. 22 m. after mean sunrise. 

(2}. A stone-tablet at Kortakofei (ante, Yol. 
YIH. p, 190, No. 9) is dated: . . . Cha,-YL- 
varsha[da*] 7neya Daindubhi-samvatsarada 
Pushya-suddha-tadige Adityavaxam=uttaraya- 
na-samkr&nti-vyatipatad-amdu. In Saka 
(7-*-997) 1004 expired, the year Dnndnbhi, the 
3rd tithi of the bright half of Pausha ended 



HO 



THE 



ANTIQUARY. 



I h. 24 - after mean sunrise of Sunday, the 
2&h Dumber A- D. 1082, and the Uttar*y&a- 
wuhkrfcnti took place on the preceding. day r 
13 b. 43 m, after mean sunrise. 

(3). According to Dr. Fleet (ante, Vol. VIII. 
l>. 2;*) a stone-tablet at Alur records grants made 
* at the tim* of the sun's commencing his 
program to the north, on Thursday, the twelfth 
day of the bright fortnight of the month Pushya 
<i the Prajapati samvatsara, which was the six- 
teenth of the years of the glorious CMlukya king 
Vikrama,' InSaka (16+997*) 1013 expired, the j 
year Prajipati, the 12th tithi of the bright half i 
of Paosha ended 12 h, 24m. after mean sunrise of j 
Thursday, the 25th December A. D. 1091, and 
tin- TJttarayaGaHsamkranti took place on the 
I -it ceding day, '21 h. 3C m. after mean sunrise. 

4 . A stone-tablet at Kiruvatti (ante, Vol. 
VIII. p. 191, No. 20) is dated : Cha.-Vi.-varishada 
:!4neya Pramathi-samratsarada Jyeshtha-suddha 



amdu. The corresponding date, for Saka 
(24*1-997') 1021 expired, the year PramSthin, 
i* Sunday, the 5th June A. D. 1099, when there 
was * lunar eclipse 16 n. 55 m. after mean 



(5). A stone- tablet at Kargudari (ante, Yol. X. 
p. 252) is dated : . . . Cha.-VL-varshada 33neya 
Sarvadhari-saiiivatsarada Herjjuggiya (i.e., A&vi- 
Ha) punnami Sdmavarad-andina. The corre- 
sponding date, for Saka (33+997=) 1030 expired, 
the year Sarvadharin, is Monday, the 21st 
September A. D. 1108, when the full-moon tiihi 
ended 21 h. 36 m. after mean sunrise. 

The two following dates, taken together, prove 
that the Jovian years quoted in them commenced 
on the first day of the bright half of the lunar 
Chaitra, not at the time of the Mesha-saiakranti, 
nor on the 5th day of the bright half of Phalgona> 
the anniversary of the accession of the founder of 
the era. 

(6). An inscription at Kattageri (ante, Vol. 71. 
p. 138) is dated : , . . Cha.-Vi.-varshada 2tneya 
Dbatu-samvatearada Chaitra su (su)ddha 5 Adit- 
yav&rad-andu. The corresponding date, for 
6*ka (21+907=) 1918 expired, is Sunday, the 2nd 
March A. D. 109$, when the 5th t ithi of the 
fcright half ended 1 h. 12 m. after mean sunrise. 
Aa the H&ha-saihkr&iiti did not take place till 
tfce M March, A. D. 109$, the date shows that 
year Dhitri to wHch.the date belonged 
A before the beginning of the solar 
'lftlS spired, and di<Lnot coincide with 



. V. 



the sun on Sunday, the day of the new-moon 
of (the month) Ph&lguna of the Srimukha samvat- 
sara which was the 18th of the years of the 
glorious ChaUikya Vikrama.' The con-esponding 
date, for the amdiita Phalgtma of Saka (IS-f 997=) 
1015 expired, is Sunday, the 19th March A. D. 
1094, when there was a solar eclipse, which was 
visible in India, at 5 h. S m. after mean sunrise* 
The fact thai this day belonged to the Jovian 
year riraukha shews that that year did not 
commence (or end) on the Sth of the blight half 
of Fhalguna; for, had such been the case, the 
year Sriratvkha would have ended already on the 
22nd February A. D. 1094, and the Jovian year 
of the date would have been Bhava. 

The following are some of the dates which do 
nofc work out satisfactorily: 

(8). AJI inscribed pillar at Ax-ale's war (ante, 
Vol. VIII. p. 190, ITo. 4) is dated : . . . Cha.- 
Vi.-kalada Ineya Nala-sainvatsarada Chaitra- 
bahula - pamcnami - Mamgalavara - Meshasam- 
kranti-vyatipatad-aindu. The year of the date 
should be Saka(H-997=) 998 expired, but the date 
does not work out properly either for that year- 
or for the immediately preceding and following 
years. The 5th tithi of the dark half of the 
amdnta Chaitra of Saka 99S expired ended on 
Monday, the 2&fch March A.D. 1076, and the 
nearest M&ha-samkr&nti took place on Wed* 
nesday r the 23rd March A* D. 1076. ,For feaka 
997 expired the corresponding dates are Wed- 
nesday, the 8th April, and Tuesday, the 24i& 
March, A. D. 1075; and for Saka 999 expired, 
Friday, the 17th March, and Thursday, the 23i4- 
March r A. D. 1077, 

(9). A stone-tablet at Wadag&ri {&. No. 5)i*r 
dated (on the anniversary ofVifcram^ditya's coro- 
nation): . , . Cha.-Vi.-varsha-prathama-Na]a- 
-saib vafcsarada Phalguna- suddha-pamchami -Bri-' 
(bri)haspativ&rad-aitida. The year of the 
date should again be Saka (14-997=) 998 expired;- 
but the equivalents of the date both for that year 
and for the immediately preceding and following 
years are Tuesday, the SIrst JanuaryA^ D. 1077 ; 
Friday, the 12th February A. D. 1076; an* 
Monday, the 19th February A. B. 1078. 

(10). The Tidgundi copper-plate grant o 
Vikramaditya VI. (ante, VoL I, p. 81) is dated : 
srJ-Vikrama-kala-sazhvatsardshu shatsu atiteshu. 
saptame DuihdubM-samvatsar^ pravarttam^n^ 
tasya K&rttika--su;su)ddlia-pratipadi.A:aivAr6. 
Hea-e the year of the date should be Saka (7-r>99?=) 
1004 expired, as in the date No, 2, above; but 
the equivalents of the date both for that year 
and for the immediately preceding and following- 
years are Tuesday, tke 25ifc,Qefcolxs* A. D. 



APBIL, 1893J 



MISCELLANEA. 



HI 



Wednesday, the 6th October A. D. 1081; and 
Saturday, the 14th October A. D* 1083. 

(11). A stone-tablet at Saundatti (Jour. Bo. 
As. Soc., ToL X. p. 202,) is dated in the 21st year, 
the Dh&tu lamvataara, on Sunday, the 13th of 
the dark half of Pushya, and the moment when 
the aim was commencing his progress to the 
north. Here the year of the date should be Saka 
(214-997=) 1018 expired, as in the date No. 6, 
abore; but in Saka 1018 expired the 13th tithi of 
the dark half of the amdnta Pausha ended on 
Wednesday, the 14th January A. D. 1097, and 
the Uttardyana-samkrinti took place on "Wednes- 
day, the 24th December A. D. 1096. 

The Ch&lukya Yikrama era offers a compara- 
tively far greater number of irregular dates than 
any other Hindu era. Here I will give only one i 
more date which is of special interest on account 
of the doubtful meaning of the wurd employed ' 
to denote the week-day. j 

(12). According to Dr. Fleet (Jour. Bo. As. \ 
Soc., Tol. X. p. 297) a stone-tablet at Konur is 
dated 'in the 12th year of the era of the prosper- 
ous Chalukya Yikrama, being the Prabhava 
samvatsara, at the moment of the sun*s com- 
mencement of his progress to the north, on 
Vaddav&ra, the fourteenth day of the dark fort- 
night of Pausha/ The year of this date is Saka 
(12+997=) 1009 expired, which was the year Pra- 
bhava ; and in that year the 14th tithi of the dark 
half of the amdnta Pausha commenced 5 h. 6m. 
before and ended 18 h, 29 m. after mean sxmrise 
of Sunday, the 26th December A. B. 1087, and 
the nt tar&yana-sam fer&n ti took place 1 h. 47 m. 
before 'mean sunrise of Saturday, the 25th Decem- 
ber A. D. 1087. Now, that this is the Uttara- 
yana-sazhkranti spoken of in the date, there can 
be no doubt; but according to ordinary rules the 
tithi that should have been joined with the Saih- 
kranti is the 13th, during which the Sarfckranti 
itself took place and which occupied about nine- 
teen hours of Saturday, the 25th December, not 
the 14th which is actually put down in the date. 
There is the further difficulty that we do not 
know what day of the week is meant by the word 
VaJdavdra of the date. Judging from the 



5 In the Jour, Benff. As. Soc. r Vol. TIL p. 901, this 
if translated by * Sunday.' 

6 See Journal, Bo. As. Soc., Vol. X. p. 46 

7 In addition to the above, I find in JP<tti, San&.'it 
Q7i7 Old-Canarese Inscriptions the following- dates 
containing the word YaWaxtoa : 

No. S". 'cSaka 1156, the Jaya satiwatsari, "Vad- 
davfira," the day of the full-moon of ... VaiSftkha/ 
The corresponding date would be Saturday, the loth 
April, A. D. 123 i. 

No. 93. *Safca 1066, the Eudhirodg&ri Mifevatacrtr, 
tf Yaddavara," the fourteenth day of the dark fortnight 



remarks of Mr. L. Eice on the^word **#*, a**, 
ToL VIH. p. 90, one would feel inclined to regard 
that word as a synonym of mukhya or ddi, and 
to take Vdddavdra as a name of Sunday. And in 
favour of this it might be urged, not only, that in 
the date under discussion the 14th tithi put down 
in the date did end on a Sunday, but also, that 
the date of the Anamkond inscription of Rudra* 
deva (ante, Vol. XL p. 12) Saka-varahamulu 
1084. runemti Chitrabhanu-samvatsara Magha su 
13 Vaddav&ramunamdu 5 undoubtedly corre- 
sponds to Sunday, the 20th January, A. D. 1163. 
On the other hand, it might very properly be 
suggested that in the date under discussion the 
14th tithi had been wrongly quoted instead of 
the loth, a suggestion which would render it 
necessary to assign to Vaddavdra the meaning of 
Saturday ; and in support of this interpretation, 
again, one might adduce the date of the Toragal 
inscription, published ante, Vol. XII. p. 97, Sa- 
^sa)ka-varshaib lllOneya Plavamga-samvatsarada 
PusyaCshya) bahula 10 VaddLavftrav=uttarSyana- 
samkramana-vyatipdtadalu , the proper equi- 
valent of which without any doubt is Saturday, 
the 26th December, A. D. 1187. That Va&lavdra 
must be either Saturday or Sunday (not, as was 
suggested by the late Dr. Bhau B&ji, Wednesday 
or Thursday) is certain, and in my opinion the 
chances are in favour of Sunday ; but the dates 
known to me are not sufficient to settle the ques- 
tion definitely. 7 

5. Jftf, Vol. XIX. p. 24, I hare shewn that 
the word saka is occasionally employed in dates 
of the Yikrama era in the general sense of * year.* 
A clear instance of this usage occurs in. the 
following verse which is found in a MS. of Gan- 
gadhara Sarasvatfs Svdrdjyasiddhi: 

Yasv-abdhi-muny-avani-mina-Bakd Tri- 



varshasya 

shasbthyam I 
angMhartodra-ymtiiia Sivayoh pad*bje 
bhakty=&[r]pitft snkritir=astu satan* 



The year of this date is the Vikrama year (not, 
as has been assumed, the Saka year) 1748 expired, 



of Hftgha,' Here the corresponding dates wonld be, 
for & 1066 current Ettdhirodgfirin, Friday, the 4th 
February, A D. 1144; and for 3. 10fi6 expired, Tuesday, 
the 23rd January, A, D. 1145. 

No. 225, of the time of the Y&daTft B&machandra. 
1 The twelfth year of his reign, the Svabh&nn sithiatsara, 
akal205); "Va44avAra," the fifth day of the bright 
fortnight of Phalgnna.' Here the corresponding date, 
for S. 1205 expired Sahhanu, would be Wednesday 
the 23rd "February, A. D. 1284; but for S. 1206 expire-. 
= Tfirana, Sunday, the llth February, A. D* 



112 



THE 



ANTIQUART. 



[APRIL, 1S03. 



corresponding date ia Thursday, the 14th 
January, A. D* 169:1. The Jovian year Vfislia 
Vuioh is quoted in the date end***!, by the SQrya- 



siddh&nta rule without bija, on the 24th January, 
A. B. 1692. 

P. KIELHOBST. 



NOTES AND 

MUSSELWOXAX. J 

It may be assumed that iuo*t writers on Ori^n- ; 
**1 subjects lnw that the termination m<iinthe , 
wi/rdi Musalman has no connection with the Eng- i 
Hxh termination man in such word*- as "English- j 
man," ** Frenchman,"' etc. ludwd, no English | 
writer would make su<-'h a mi&takt'. in even \ 
purely English words, as to concur Gcncoinffn 
and Gcrmen, or Burvrmn<in and Bui-men, out of 
German and J3iirm<m. But a writer has at last 
t*e^n found, who can, in a publication professedly 



QUERIES. 

intended for Oriental readers, perpetrate, by what 
the late Sir Henry Yule has styled **the process of 
Hobson-Jobson, JS the astounding error of Mussel, 
woman. Here is the passage. The Overland 
Mail of Feb. 10, 1893, p. 47 : " It is now reported 
that the lady has resolved to be * converted * and 
become a Mussel u'oman and dame of the harem, 
which will secure the presumptive heirship to 
the throne for her son." This passage occurs ia 
the course of an ill-natured bit of gossip about the 
" Khedive " 'Abbas .P&sha. B. C. 



BOOK NOTICE. 



Pis HANDSCHRIJTI^-VETEZZICHNTSSE I>EB 

LK'Rcx BIBLIGTHEK 2C Bffti.127. F Cinftcr Band. 
Yerzeichniaii der Sanskrit- und Pr&krit Handacrif ten 
voa A. WBBJCK. Zvreiter Band. I>ritte AVtbeilong. 
Berlin, A. Alter ft Co. 1882. 4to. pp. i.-atxrH. 
82^1363, with five plte. 

Ti. . second section of the socond volume of 
Prof. Weber's great catalogue of the Berlin 
HSS. appeared in 1898, and the preface to this, 
the third and concluding section, is dated June 
1391, the book being published in the course of 
I?'?:!. 1 It ia a privilege, which I value, to be bl 
t congratulate him on the successful completion 
<f his most valuable work. 

The present section deals mainly with Jaina, 
literature not included in the Siddhdnta. This 
pp. 829-1136. It is followed (pp. 1139- 
by a catalogue of further MSS. (principally 
Brahmaaical) added to the library between 1886 
and 1889, and some fourteen pages of addenda ef 
corrigenda. Then we have the indexes (admirably 
prepared! so necessary in a work of this kind, 
such as indexes of the names of the writers of 
the ilSS., their relations and patrons; of the 
names of works; of the authors, their works, 
relations and patrons; and of all matters or 
names dealt with or referred to in the catalogue. 
An interesting list of the dates of the HSS. in 
chronological order is also given, from which we 
learn that the oldest MS. (a commentary on the 
Uttarddhijayanasiitra} in the collection is dated 
V. S. 1307, and that the nest oldest (the JEaZpa- 
dkArai) F. S, 1334. A facsimile of a leaf of the 
former ia given amongst the illustrations. 

Altogether 901 MSS. are described in the 1302 
page? of the three parts of this second volume* 
OfUinBU, BO lees than 737 pages are devoted to 
tfce 259 Jain* HSS. which form perhaps the most 
interesting part of the whole of 
of tt>e library. 



Dr. Weber's preface gives an account of its 
growth, and renders due acknowledgment to the 
Government of Bombay, for allowing- Dr. Buhler 
to send to Berlin at intervals a nearly complete 
series of the texts of Sv&dmbara Siddhdnta, to- 
gether with many other important Jaina works. It 
was this collection which formed the basis of the 
author's essays on the sacred literature of that 
community, a translation of which has bees 
lately appearing in this Journal. The Library 
is also indebted to Prof. Garbe, who during his 
bnef stay in India of a year and a half, sent home 
nearly three hundred MSS. on various subjects. 

The work is printed with the care and accuracy, 
which has distinguished the preceding sections 
of ibis volume, and Dr. Weber warmly acknow- 
ledges the assistance rendered to him by D*B> 
Leroaaii* and IDatt in reading the proofs. Tbis 
accuracy has riot been attained without cost, and 
all scholars wQl sincerely regret that* as tbe 
aotltar ra&axfcB, a good portion of his eyesight 
lie* boried in the pages before us. 

The preface contains an interesting note on 
the peculiarities of Jaina MSS., too long to qoote 
here, Irofc which is well worfch the perusal of any 
person commencing the study of this class of 
work. They are specially distinguished by the 
neatness and accuracy with which they are 
written, eqiiaUed only, in Br&hmanical works, by 
HSS. of Vedic literature. The collection, as the 



jj wwwi ^^^4-vo vwi, A* e in narrative-Jiterattire, 
affording a plenteous and almost unexplored 
inine of Indian folktales, and containing not 
infeecpseat references to things which connect 
India with the western world. 

*g*Ba fi9B^ratolating IJr. Wber on the com- 
pletion el tills striking monntaent of eroditim 
combiaad wHIi patient laisour, I bring this note 
**<**-* G.A.G. 



, meant*, VoL XVL page 319. 



MAY, ,1893.] HIUEKT TSIANG'S CAPITAL OE MAHAEASHTEA. 113* 


HIUBN TSIAITG'S CAPITAL OF MAHARASHTRA. 

BT J. F. FLEET, I.C.S., PH.D., C.I.E. 

IK His account of the 'country of Maharashtra, as the kingdom of the Western 
Chalukya king PulikSsin II., Hiaen Tsiang tells us, according to Mr. Seal's translation of 
the Si-yu-U (Buddhist Records of the Western World, Vol. II. pp. 255, 257), that "the capital 

' borders on the west on a gi*eat river Within and without the capital are five 

" stdpas to mark the spots where the four past Buddhas walked and sat. They were built by 
** Asokar&ja. There are, besides these, other stupas made of brick or stone, so many that it 
" would be difficult to name them all. Not far to the south of the city is a sahgjidrdma in 
"which is a stone image of Kwan-tsz'-tsai B&dhisattva." 

The name of this capital is not mentioned. And, though two indications, which ought to 
locate it and determine its name, are given, viz. that it was situated about 1,000 U or 167 
miles to the east of Broach, 1 and between 2,400 and 2,500 U or roughly about 410 miles to the 
north-west of the capital of a country which is called in Chinese Kong-kin-na-pu-lo, and is 
supposed to be in Sanskrit Konkan&pura, 3 they have failed to do so ; partly because the 
capital of Kong-kin-na-pu-lo has never yet been satisfactorily determined ; and partly because 
there is no place due east of Broach or nearly so, at or anywhere near the required distance, 
which answers to the description that is given. The result has been a variety of surmises 
as to the name of this capital. And the question has never yet been disposed of. 

Now, the real capital of the Western Chalukya dynasty was B&d&mi, the chief town of 
the tsilukfl, of the same name in the Bij&pur District* But its surroundings do not answer to the 
description given by Hiuen Tsiang. There is, it is true, a river, within four miles of the 
town, the MalaprabhA ; but it is only a tributary of the Krishna* and it cannot be called one 
of the great rivers of India. And about three miles to the south by east of the town, there is 
a temple of Banasamkari, with a .variety of shrines, a large enclosure, and a tank that has a 
cloister round three sides of it,* which presents the appearance of a certain amount of 
antiquity ; but there are no indications of Buddhism about it, and nothing to justify the 
supposition that it is a Brahmanical adaptation of an ancient Buddhist satiighdrdma. Further, 
the cave-temples at BMAmi are Jain and Brahmanical, not Buddhist. Again, neither in the 
town, nor in its neighbourhood, can any traces be found of any stupas. And, finally, though the 
direction of B&dfani from Broach, south-south-east, may be taken as answering to the state- 
ment that Broach was to the west or north-west of the capital of Mahar&shtra, still its distance, 
435 iniles, is altogether incommensurate with the given distance, and is quite sufficient, in 
itself, to Exclude the possibility of such an identification. Bad&mi, therefore, is undoubtedly 
inadmissible for the town referred to by Hiuen Tsiang. 

Mr. Beal has stated, in a footnote, the other suggestions that have been made, and some of 
the objections to them. Thus, M. V. de St. Martin proposed JDaulatabad in the Nizam's 
Dominions. But, though the distance and direction from Broach, 188 miles to the south- 
east, are admissible, there is no river here; nor are there any Buddhist remains. Gen* 
Sir Alexander Cunningham has been in favour of Kalyani, in the ITizSm's Dominions, which has 
on the west a large stream named Kailasa. But here, again, there is nothing that can be 
called " a great river ; " there are no Buddhist remains ; the distance from Broach, about 3?2 
miles towards the south-east, is far too much; and there 'is absolutely nothing to justify 
the supposition that Kalyfini was a place of any importance at all, until it became the Western 
OMlukya capital, after the' restoration of the dynasty by Taila II. in A. D. 973. And 
Mr. Fergusson named " Toka, Phulthamba, or Paitan." But, as regards these, though Paitaan, 
on the Godftvarl, in the Nizam's Dominions, is well admissible on account of its ancient 
importance, and might be fairly so because it is only ahout 220 miles to the south-east from 

i Oa the question o the real bearings, however, see further on. * See page 116 below, note 7. 



THE INDIAN ANTIQUARY. [MAT, 1893. 

1} no Buddbistremains have ever been discoTered there. T&ka T6kem on the G6davari, 
n t ne Newasa Taluka of the Ahmednagar District, about 195 nules to the south-east of 
Broach, is nothing but an ordinary village, of not the slightest importance except that it has 
a post-office and a few purely modern temples which are supposed to be invested with sanctity, , 
1 for which reasons alone it is mentioned in Gazetteers. And Phu thamba, properly 
PuSmle, on the same river, and in the K6pargaon Taluka of the same district, about 28 miles 
towards the north-west of T8ka, is nothing but a market-village with a railway station^ and, 
in the same way, with a few entirely modern temples, and is mentioned m Gazetteers simply 
because it is such. Mr. Beal himself, locating the capital of Kong^n-na-pu-lo near Golkonda 
in the Nizam's Dominions, arrived at the conclusion that Hiuen Tsiang's capital of Maharfish^ 
must be found near the Taptl river, or perhaps near the Girna which flows through Nasik and > 
KMndesh and joins the Tapt! about fifteen miles to the north of Brandol. 'But he did not 
suggest any particular town. And, as I have already intimated, there is no place on either 
rivS, at or near the required distance from Broach, answering to the description given by 

Hiuen Tsiang. 

Mv own attention was attracted specially to the point quite recently, in consequence of 
a visit to the cave-temples at Ajan t a (properly Ajintha). They are described by Hiuen Tsiang, 
in his account of MahMshtra, and are located by him in a great mountain on the eastern 
frontier of the country. And they are, in fact, in the Chandftr or Satmftia range,- just about 
the point where the range, which finally merges itself in the highlands that form the 
southern frontier of Berar, turns towards the south. To . the west of Ajanta, the 
ranee runs through Mndgaon and Chand6r (properly Ohandwad), and merges in the 
SahUdri chain in the north-West part of the Nasik District. And what first forcibly struck 
my attention, when, after crossing the range from the direction of Blldra, or rather after 
descending from the plateau which there runs along the southern crest of it, I was travelling 
along the north of it, is the conspicuous "wall-like boundary " that it makes, from near Mnd- ' 
gaon to at least as far as Ajanta, between Khandesh and the country to the south. In the 
neighbourhood of Nindgaon and Manned, where the range is much broken and the level of the 
country itself rises a good deal, this peculiar feature is not so well marked. But it develops ' 
itself again to the west of Manned. And, taking the range as a whole, there can be no 
doubt that, in direct continuation of the eastern frontier, on which Hiuen Tsiang placed, 
the Ajanta caves, it formed the natural northern frontier of the country which he was 
describing. 

Now, the distance from Broadh as given by the Chinese pilgrim, fr. 167 miles, must be 
accepted more or less closely. But, as regards . the bearings, while the text of the Si-yu-lei 
says that Broach was to the west of the unnamed capital of Maharashtra (loo, eit. p. 259), 
still, however freely we may interpret the narrative, any easterly direction from Broach, 
even with a southerly bearing not sufficiently marked to require it to be called plainly south- 
easterly, carries us decidedly to the north of the Satmaja range, and so keeps us outside the 
northern frontier of the country. On the other hand, however, Hwui-li, who wrote the Life of 
Hiuen Tsiang, says (Seal's Life of Hiuen Tsiang, p. 147) that the direction of Broach from the 
unnamed capital was north-west; and any approximately south-east bearing from Broach takes, 
us, at thedistance of 110 to 167 miles, well to the south of the SatmaLts. And I think, therefore* 
that the bearings given by Hwui-li must of necessity be more correct than those in the 
narrative from which extracts have been given above. 

'. . Aad there is still one other point to be mentioned. Mr. Seal's expression "the capital 
bosdejd.an the west on a great river" is, possibly owing to want of punctuation, not very 
','jat say the least. And I think that we must prefer the far plainer words made 
yJftL&totielas Julien (Vie'de Siouen-Thsang, p. 415), "du o&tfe de 1'ouest, la capftaia' 

', ' _'.^'"',i, _ - - !..;.._..-!. _.j _.. -j. -... r- 

i See &e fttiptfftpr <tf tM BMhftoy Presidency, Vol. XII., Khtadtah, p. 5 ; also see Vol. XVI,, Ntaik, p. &, . ' i 



MAY, 1393.] HIUEN TSIANG'S CAPITAL OF MAHARASHTRA. 115 

est voisine d'un grand pleuye," which apparently mean that the capital lay towards the 
west of the kingdom and was on or near a great river.* And I thus take it that we must 
locate the required place as far to the west as possible., consistently with maintaining, approxi- 
mately, the given distance and direction from Broach. 

Since, then, the given distance from Broach keeps us far away to the north of the real 
capital, Badami, we have to look for some subordinate but important town, somewhere 
along or near the northern frontier and towards the western end of it, which was mistakenly 
spoken of as the capital by Hiuen Tsiang, most probably because it was the basis of the 
military operations against Harshavardhana of Kanauj, which also are alluded to in his 
account, and because, in connection with those operations, Pulike*sin II. happened to be there 
'at the time. And I feel no hesitation in deciding that the place, which must of necessity lie 
somewhere towards the west or north-west of theNasik District, is !ff&sik itself. This town is 
about 128 miles to the south-south-east of Broach: the distance corresponds sufficiently well: 
and, accepting the statement of Hwui-li, so does the bearing; for Broach, lying actually 
to the north-north-west of Nasik, may very fairly, in the rough manner followed by the 
Chinese pilgrims, be described as lying towards the north-west. And the surroundings of the 
town, which has been a place of importance from considerable antiquity, answer in detail to 
the description given by Hiuen Tsiang. It is on the Godavari, which, anywhere along its 
course, is always counted as one of the great rivers of India. Within a distance of -six miles 
on the south-west, there is the Pandu-lSna group of Buddhist caves, in which we may locate 
the saihghfodma mentioned by the Chinese pilgrim. And finally, as regards the sttipas spoken 
of by him, one, at any rate, still exists, near a small water-fall on the G&davari, about six 
miles west of the town. 5 

In conclusion, I would remark that, in my opinion, the country which Hiuen Tsiang has 
described might have been called more properly Kuntala (in Maharashtra), rather than 
Mah&rashfera itself. To allow for the number of ninety-nine thousand villages, whether actual or 
traditional, which the Aihole inscription allots to the three divisions of it, each called Mah&rfish- 
traka, the Maharashtra country proper must, I think, hare extended on the north up to the 
Warmada, and on the east and north-east far beyond Ajantd. What Hiuen Tsiang wa-s describing 
is really the kingdom of PulikSsfn II., or part of it. Now, the later Western Ch&lukyas of 
Kalyaiii were specially known as "the lords of Kuntala." The dominions of their predecessors 
of Bad&mi appear to have coincided very much with their own dominions. And the existence 
of the Kuntala country may certainly be taken back to at least the time of Hiuen Tsiang ; for 
it is mentioned, as a well-established and principal territorial division, in an inscription st 
Ajanta, 8 which, though possibly not quite so early as the period of Hioen Tsiang, is at any rate 
not very much later in date. It 'is, moreover, mentioned there under circumstances which 
suggest the inference that the Ajantft caves were themselves in Kuntala. 

It may be added that the given distance of about 410 miles to the south-east from Nasifc 
takes us to a very likely place indeed, Karutll, as the capital of the country of Kong-kin- 
na-pu-lo. The actual distance here is, as near as possible, 403 miles, to the south-east. And, 
on the assumption, which appears to be correct, that the distances given by Hiuen Tsiang are 
always the distances from capital to capital, the distance and direction to Karnul from 

* The same meaning may, I think, be given to Mr, Seal's translation, by inserting a comma after west." And 
very possibly he intended such a comma to be understood. Bat, as it stands, his sentence is decidedly enigmatical. 

6 Gwetie&r of the Bombay Presidency', Vol. XVI., Nteik, p. 639. It is there called a " burial monnd ; " but the 
details o the description shew it to be an undeniable a*$pa. To obviate unnecessary questioning, it may be stated that, 
in spite of its being a Buddhist site, 'and one, too, on the line of his route,- N&sik is nowhere mentioned by name by 
Hiuen Tsiang. So there is no objection of that kind, vise, that he refers to it in any other connection, against the 
identification for which I decide. The matter seems to me so obvious, that it appears curious that no one has already 
hit on the true solution. But it probably required what I have been able to give it, personal consideration on the spot. 

Archaol. 8uw. West. Ind. Vol. IV. pp. 126, 127. In an earlier time still, the name of Kuntala occurs in Varfiha- 
. U . 



216 THE INDIAN ANTIQUARY. [MAT,, 1893. 

Conjeveram, viz. about 232 miles to the north- west -by-north, seem to answer sufficiently well 
to the statement made by the Chinese writers, that the capital of JZong-Jein-na-pu-lo was about 
2,000 U,or approximately 333 miles, to the north- west from K&nchi, i.e. Conjeveram. 7 ' 



DANISH COINS FROM TRANQUEBAR. 

BY B. HULTSSCH, PH.D.j BANGALORE. 

The seaport of Tranquebar is situated in the Mayavaram taluk?! .of the Tanjore district, 

18 miles north of Negapatam. The only ancient Hindu building in it is a Saiva temple, 

which is partially washed away by the sea. This temple contains three Tamil inscriptions : i 

M"o. I. An inscription which is dated in the 37th year of the reign of the Pan<ya king 

K6-Maravarman, (alias) Tribhuvanachakravartin Kula&Skharad^va. 

Ho. II. An inscription which is dated on the 20th day of the month of Knrttigai of the 
cyclic year Prabhava, and which records a gift by a certain Ir&maiyar Ayyan, who was the 
agent of "the glorious Achchudappa-Nayakkar A[rlyan/' According to the Tanjore Manual, 
pp. 750 f., Achyutappa was the name of th$ secona of the four Nayaka rulers of Tanjavto 
If he is meant, the date of the inscription would correspond to A, D. 16227. 

s 3STo. IIL^An inscription which is dated 2 in A. D. 1783, and which records that a certain 
ApaduddMrana-Setfci, the son of Subrahmanya-Setti, erected a flagstaff (dhvajastombha) and 
laid the pavement (talavisafy of the temple. * 

The two last inscriptions call the temple Masil*!mani-lsvara, while in. the first, it is called 
Manivannlsvara, and Tranquebar itself " Sa^Lauga&pacli, alias KulasSgaranpattinam (i. e. tta 
city of Kxda&SMiara)." The modern Tamil designation of Tranquebar, Tarangampafli (t e f 
"the. village of the waves")* is evidently a corruption, produced through a popular etymology, 
of the form which occurs in Kulas&chara's inscription, Sa<janganpadi. 8 The intermediate form 
Tadanganpadi appears to be scribbled between lines 4 and 5 of the inscription No. II. 

A large number of deserted buildings in the European style, the fort of " Dansborg," and 
the tombstones with Danish epitaphs in the cemetery remind the visitor of this Indian Pompeit 
that it used to be the seat of the Government of a Danish, colony. The Danes established an ' 
East India Company during the reign of Christian IV. in A. D. 1616.* Their first ship, ttt 
" Oeresund," which left Denmark in August 1618, in charge of Roelant Crape, a 



* Beal, loc. cit. p. 253 and note 38. The 8i-yu-ki says " north- wards ;" and Hwui-li, ' north-west/' Someota 
or other has, doubtless, already commented on the curious appearance, which the word Konfcanftpura presents, as j& 
name of a country. The Chinese transliteration kong-kin-na might also represent the Sanskrit ktnkana, ' a bracelet/ 
ortheJ^naresefoii<7aiMitt, ' red eye/ which occurs in ketigannavakki, 'the black Indian cuckoo, haying red eyes/ 
Bat the country lies so much in the direction of the province which in later records is called, with reference to the actual 
or traditional number of its villages, the Oaugav&iji Kinety-six-thousand, and which may very well have incluetodt 
Karnul, that I cannot help thinking that, in the Chinese Kong-kin-na-pu- IQ, we may find the word Oanga or Konganu 
With Ganga for kong.kln, it is not easy to say what nwu-lo can represent; unless it may be the Sanskrit n&$ura, * an 

' 



, 

t,^ or nadvala (also written naval A), 'abounding with reeds, a reed-bed/ With Kongani for konff-kin-na,, we 
might, if Kongani can be shewn to be the ancient name of any river, take the whole word to be either 
c 



, i, 

c (the country of) the floods of the Kongani,' or Konganipara, ' (the country of) the fords of the Kongani/ There was 
also a country named Kongn, which is suggested to be the modern Ko^agu or Coorg (Mysore Inscriptiona, p. xli.)- 
And tins name, too, might be found in the Chinese word. But, if Kongu is Coorg, it seems too far to the west for 
the country traversed by Hiuen Tsiang. Again, a Harihar inscription mentions a country named Kongana (id. p. 70) s 
it is distinct from the Konkana, which is mentioned in the same passage. 

J Wos 75 to 77 of my Progress BaporA/or October 1890 to March 1891 ; Madras G. (X, 10th June 1891, No. 45& 
Public, 



on 



sense< * 'fcaS-aAsra-BW, 'one who knows the Biz Angas (of the 
W <* ^uently mpioyed in ifmii Loriptf 

, TtMib4r 18^8, p. 1. 



.MAT, 1893. J DANISH OOBTS FROM TEAJSTQUBBAR. 117 

by birth, was attacked by the Portuguese off the Coromandel coast and lost. The commander 
escaped with thirteen men to the court o Tan] ore. Five other ships had left home in 
November 1618, in command of Ove G-edde, a Danish nobleman. Through the nnited efforts 
of Crape and Gedde, a treaty between I)enmark and Aehyutappa^ the IN&yaka of Tanjftvftr, 
was concluded in November 1620. By this treaty, the Ufiyaka ceded Tranquebar with fifteen 
neighbouring villages, a strip of land of If hours breadth and 2 hours ]ength 9 against 
an annual tribute of about Rs. 4,000. 5 Having laid the foundation of the fort of Dansborg, 
Gedde returned to Denmark, while Crape remained in charge of the new settlement. With one 
interruption (A. D. 1808 to 1814) the Danes continued to hold Tranquebar for more than two 
centuries until 1845, when it was purchased by the British. Since then, Tranquebar has lost 
its commercial importance to Negapatam, a former Dutch port, 6 which enjoys the advantage . 
of being connected with the main-line of the South Indian Railway by a branch from Tanjore. 

As appears from Mr. Neumann's great work on Gopper Coins 7 and Mr. "WeyFs Catalogue 
of the JFonrobert Collection* the Danes issued a large number of types of colonial coins, most of 
which, however, are now rare or not procurable at all. A few years ago, Messrs. T. M. Ranga 
Chari and T. Desika Chari published the contents of their collection. 9 Through the kind 
offices of the Rev. T. Kreussler, who continued for some time to purchase on my account all 
coins which could be obtained at and near Tranquebar, I have since sicquired a fairly repre- 
sentative collection, which is the subject of this paper. The abbreviations N, W 9 and R refer 
to the above-mentioned treatises of Mr. Neumann, Mr. Weyl, and Messrs. Ranga Chari and 
Desika Chari, respectively. For the preparation of the plaster casts, from which the accom- 
panying Plate was copied, I am indebted to the kindness of Mr. B. Santappah, Curator of 
the Mysore Government Museum at Bangalore. 

I. CHRISTIAN THE FOURTH. 

(A. D. 1588 to 1648.) 
Wo. 1, Lead. Weight, 64f grains. 

(N. 20646 ; W. 2802.) 
Obv. C with 4 enclosed (the monogram of the king), surmounted by a crown* 

( [.I.B.J 
BevJ CAS 
( 1645 

This specimen is valuable on account of its complete date; on the copy noticed by 
Neumann, the last figure is missing,, and the reverse of "Weyl's copy is illegible. The letters I. B. 
on the reverse are supposed to stand for T. B., an abbreviation of the mint-town, Tranquebar ; 
see Neumann's remark on his No. 20672. Cas, and Kas on later Danish coins, represents, 
like the Anglo-Indian " cash," the Tamil word Ictisu, c a coin.' 

II, FREDEBICK THE THIRD. 

(A, D. 1648 to 1670.) 
JSTo. 2. Copper. Average weight, 12| grains, 

(IT. 20648; R.1.) 
Obv, F 3, crowned, 
Uev. The Norwegian lion. 
Neumann refers to a similar coin (IST. 20647) with the date ANHTO 1667 on the obverse. 

* Seo Dr. Gormajm's Johann Philfyp Falricius, Erlangen 1865, p. 87. 

On the Dutch copper coins of Nogapatam (N%;ipattanam) and Bulicat (Palavrk&Ju) see Mr. 
Copper Coins, Vol. III. p. 60 f . and Plate xlvii. 

' Bewhrmbung der tieltanntesten /Cup/ermwiaew,, Yol. III. Prag 1863, pp. 73 ff. 

Verseichniss von M-iimsen iinA Denkmuiwen tier Jules Fonrobert'schen Snwvnlunff, Berlin 1878, pp. 193 if. 
Judo.. Danish Coins; Madras Journal of Literature and Science or the Session 1888-89, 



118 THE INDIAN ANTIQUARY. [MAT, 1893. 

III. CHRISTIAN THE FIFTH. 

(A. D. 1670 to 1699.) 
JSfo. 3. Lead. Weight, 35J, 36|, 76| grains. 

(N. 20668 ; W. 2803-4). 
Obv. C 5, linked and crowned. 
Rev. DOC, linked and crowned. 

The letters D O C are the initials of "Dansk Ostindisk Compagni" (Danish East-Indian 
Company). According to Neumann, a lead coin of different type (N. 20661) bears the date 
1687 on the obverse. 

No. 4. Copper. Weight, 11J grains. 

(N. 20668; R. 4.) 
Obv. Same as No. 3. 
Rev. Blank. 
No. 5. Copper. Average weight, 13 J- grains. 

(N 20662-,* ; R. 2.) 

Obv. Donble C 5, linked and cr^vned ; 8 on the left, and 9 on the right. Other speoi* 
mens have 9 on the left, and or 1 on tlie right* 

Rev. DOC, linked and crowned ; W on the left, H on the right, and VK below. 
The figures 89, 90 and 91 on the obverse are abbreviations of the dates 1689, 1690 and 1691* 
According to Neumann, the letters W. H. V, K. on the reverse are the initials of the Danish 
officer who issued the coiir. 

No. 8. Copper. Average weight, 12J grains. 

(N 20664-7; W. 2809-10; R. 3.) 
Obv. Double C 5, linked and crowned. 

Rev. DOC, linked and crowned ; 1 on the left, 6 on the right, and 94 below. Othgr 
specimens have 92 or 97 below. 

The figures on the reverse represent the dates 1692, 1694 and 1697, Neumann and Weyl 
also note the date 1693, R. the date 1699. 

IV. FREDERICK THE, FOURTH. 

(A. D. 1699 to 1730.) 

Ho. 7. Copper; one cash. Weight, 13, 17| grains. 
Obv. Donble F 4, linked and crowned, 
Rev. DOC, linked and crowned. 
3STo. 8. Copper ; two cash. Weight, 28 grains. 

(N 20671.) 
Obv. Same as No. 7* 
Rev. D 0, linked ; 2 Ras below. 

Neumann describes a four-cash piece, and both Neumann and Weyl a ten -cash piece at 
similar type. 

3STo. 9. Copper. Average weight, 12$ grains. 

(W. 281:>j R. 5.) 

Obv, A monogram, consisting of F and 4, crowned 4 
Rev. DOC, linked and crowned. 

KO. 10. Copper. Average weight, 13 i grains. 

(N, 20673-4; R. 6.) 

- ' Obv. F 4, linked and crowned* 

Rev. Same as No. 9. 



MAY, 1893.] DANISH COIN'S FBOM TRANQTTEBAB. 

V. CHRISTIAN THE SIXTH. 

(A. D. 1730 to 1746.) 
3flTo. 11. Copper. Weight, 17f, 19 grains. 

(N. 20678; W. 52821.) 

Obv. C with 6 enclosed, crowned ; 17 on the left, worn on the right. 
Rev. The Norwegian lion. 

The figure 17 on the obverse is the first half of the date. ITenmann notes the date 1730, 
and Weyl the date 1732. 

No. 12. Copper ; one cash. Average weight, 12 J grains* 

(N. 20679; W. 2817.) 
Ot>v. C with 6 enclosed, crowned. 
Rev. D A C, linked and crowned. 

The letters D A C, which from the time of Christian VI. take the place of D C, are th* 
initials of "Dansk Asiatisk Compagni" (Danish Asiatic Company). 

No. 13. Copper; one caah. Weight, 10, 12| grains. 

(N. 206800 

Obv. Sfim- 1 as No. 12, but not crowned. 
Rev. Sfc.me as No. 12, but not crowned. 

No. 14. Copper ; two cash. Weight, 23^, 30 grains. 

(X. 20677.) 

Obv. Same as No. 12. 
Rev. Same as No. 1 .', with ths addition of the figure 2 below. 

"No. 15. Copper ; four cash. Average weight, 40J- grains. 

(N.20t>75-G; W. 231G; E. 3.) 
Obv. Same as No. 12. 
Rev. Same as No. l,i, but * 4 * below. 

No. 18. Copper ; four cash. Weight, 3$ grains. 

Same type as No, 15 ; but the letters C 6 on the obverse are reversed through a mistake 
of the engraver of the die. 

VL IVaEDURIOH: TH3 FIFTH. 

(A. D. 1746 to 176l>.) 
Ko, 17, Copper ; four cash. Average weight, 86 } grains. 

(N. 20333; W. 2834; 11,9.) 
Obv. F 5, linked and crowned. 

Bev. D A C, linked and crowned; 17 on the left, 63 on the right, 4 below. 
Neumann's No. 20682 and We-.'s No. 2332 Jin, the different date 1761. 
VIZ. CHRISTIAN THE SEVENTH. 

(A. D. 1 766 to 1808.) 
No. IS. Silver; one royalin. Weight-, 20, 20| grains. 

(W.2842fl.; B. 16.) 
' Obv. C with 7 enclosed, crowned. 

Rev. The Danish coat-of-arms ; 17 on the left, 73 on the right, I ROYALIN above. 
According to Weyl, the latest date is 1792. 



320 THE INDIAN ANTIQUARY. . [MAT, 1893. 

No. 19. Silver ; two royalins. Weight, 40 grains. 

(W. 2839 ff.; R. 15.) 
Obv. Same as No. 18. 

Kev. The Danish coat-of-arms ; [17] on the left, 74 on the right, ;. 2 -V ROYALINEB 
above. 

According to Weyl, the earliest date is 1768, and the latest 1807. 

Wo, 20. Copper ; one cash. Weight, 9 grains. 

(N. 20707-8.) 
Obv. Same as No. 18. 

Rev. D A C, linked and crowned ; [1]7 on the left, 6 * on the right, I (i.e. I Kas) below, ' 
The fourth figure of the date is lost. Neumann notes the later dates 1777 and 1780, 

No. 21. Copper \ two cash. Weight, 17$ grains. 

(ST. 20706; W.2851.) 
Obv. Same as No. 18. 

Kev. D A C, linked and crowned ; [17] on the left, 67 on the right, 2 below, 
Neumann notes the later dates 1770 and 1780. 

No. 22. Copper ; four cash, earlier type. . Average weight, 36^ grains, 

(N. 20693-7; W. 28390 ft; R. 12.) 
Obv* Same as No. 18. 

Rev. D A C, linked and crowned ; 17. on the left, 77 on the right, 4 below. Other speci, 
rnens have 67, 68 and 70 on. the right. 

No, 23. Copper ; ten cash, earlier type. Weight, 89J-, 98f grains, 

(N. 20685-8; W.2840; B. 11.) 
Obv. Double C 7, linked and crowned. 

Rev. D A C, linked and crowned ; below id, X. KAS (for KAS) [Ao] fa Aimo) 1777, 
Another specimen has the date 1768, Neumann notes "the intermediate dates 1770 g,nd* 



JL//2* 



Wo. 24. Copper; four cash, later type. Average weight, 36ty grains, 
(N. 20698-705 j W. 2859 ff. 5 E. 14.) 
Obv. Same as No. 18, 

l. IV. 
Rev.< KAS 
1 1788 



Wo. 25, Copper ; four cash. Weight, 32 grain*. 

(BT, 20701.) 
Obv. Same as No. 18. 



the 



MAY, 1893.] DANISH COINS FROM TRANQUEBAR. 321 

"No. 26. Copper ; fow cash. Weight, 39 grains. 

(W. 2855.) 

Obv. Same as No. 18. 

, Rev. Same as No. 24, but VI instead of IV through a mistake of the engraver of the 
die. On the three specimens which have passed through my hands, the date is cut away ; 
Weyl's specimen has [17]82. 

"No. 27. Copper ; ten cash, later type. Weight, 98| grains. 
(N. 20689-92; W, 2854 and 57 j R. 13.) 
Obv. Same as No. 18* 

r.X. 

Rev. < KAS 

11782 

The latest date is 1790. 
VIII. FREDERICK THE SIXTH. 

(A. D. 1808 to 1839.) 
INo. 28. Copper ; one cash. Weight, 9f grains. 

(N. 20730.) 
Obv. F R (i.e. Friderieus Rex), linked and crowned ; VI below. 

r-I- 

Rev. { KAS 
1 181 [9] 

Wo. 29. Copper ; four cash. Average weight, 38 grains. 

(N. 20714-29 ; W. 2871 ft; R, 18.) 

Obv* Same as No. 28. 

r-IV- 
Rev.? KAS 
(1815 

On some of the coins of the year 1817, the S of KAS is reversed through a mistake of the 
engraver of the die. The latest date is 1839. As remarked by Messrs. Ranga Chari and Desika 
Chari, p, 9, Frederick VI. did not strike any coins at Tranquebar during the earlier portion of 
his reign between the years 1808 and 1814, as the Indian colonies of Denmark were then in the 
temporary possession of the English. 

"No. 30. Copper ; ten cash. Average weight, 94| grains. 

(N. 20709-13 ; W. 2868 and 82 ; R. 17.) 

Obv, Same as No. 28. 



{ 



KAS 
1816 

The latest date is 1839, 
IX. CHRISTIAN THE EIGHTH. 

(A, D. 1839 to 1848.) 
No. 31. Copper ; four cash. Average weight, 39-j^L grains. 

(N. 20732-37 ; W. 2884-89; R. 20.) 
Obv. C K. (i.e. Christianus Rex), linked and crowned ; VIII below.' 

r. iv. 

.^ KAS 
Ll84[l] 



THE INDIA* ANTIQTJABY. [MAT. 1893 ' 



, is 1840, and the latest 1845. Neumann (20731) and E. (19) note a ten-cash 

piece of 1842. p ostsc npt. 

rinting, I received from Mr. T. M. Ranga 



No. 32. Copper. Weight, 17 grains. 

(N. 20681 ; W. 2818.) 
Obv. Same as No. 13. 
Bev. A monogram consisting of [T] and B. 
lette^TBareanabbreviationof'Traiiquebarj-seethe ram.rb.on No. 1. The 

onle * Se > "* Wel ' S 8eCimellS " " ' Cr Wn " tt 



the obverse of No. 



NOTES ON TUL'SI DAS. 
BY G. A. ORIERSON, 0. I. S. 

(Continued from p. 98). 
(2) On the writings of Tul'sl Dfts. 

In m y Kbcbm F^umbr LM of flm^^, I Have given tiur foliomng list of the 
poet's worka wMcli I Had seen or heard of : 

1. Kdm-charit-mdnas (the well-known Edmdyan). 

2. OfftftaH. 

3. EaUttdbaU, or JCaWtta Rdmdyan. 

4. DSUfocM. 

5. Chhappai Rdmdyan* 

6. JMf Sai'sai 

7. *JdnaU Mangal. 

8. Pdrlati Mangal, 

9. Bairdgya Sandipirtf* 

10. Edm Laid Nahachhu. 

11. JBar'wg Edmdyan. 

12. Ednidgyd (Rdmdjfia) or JSrfm Sagundbatt., 

13. Sankat Mochan. 

14. 5mfly Pa*WW- 

15. Hanmnan Bdhuk. 

16. BA SaZa&a. 

17. Kundaliijd Rdmdyan. 

18. 20r'fe Rdmdyan. 

19. EoZa Edmdyan. 

20. Jhul'nd Edmdyan. 

21. EriskndbaU. 

Some of the above are certainly apocryphal, and' the following information since 
acquired may be nseful. 

Bandan Pafchak, in the commencement of his commentary on Earn Lc*W Nalwchhu, says, 
^Iwra bar hhata grantha k& 

TiM rachd sujdna \ 
Alpa grantha Ichata alpa-mati 
Birachatct Bandana-yy&na U 



MAY, 1893.] NOTES ON TUL'SI DAS. 323 

c Ofclier learned meu composed commentaries on the six otlier greater works, and now 
Bandan, small-minded one that/ he is, composes, according to his knowledge, commentaries on 
the six smaller ones/ 

Mahfidev Prasad.has written a gloss on this commentary, and he illustrates Bandan 
Pathak's statement by remarks, of which the following is an abstract. 

* That is to say, Tul'sl Das wrote twelve works, six greater and six lesser, as is proved 
by the verse of the well-known Pandit Bam Grulam DvivSdi. 

" The voice of The Holy Master Tul'si, blissful to the pious, acceptable to the Almighty, 
delightful to the universe, composed the Ram Laid 1 Nahachhd (1), Birdgasandtyim (2) and 
Barhue (3) pleasing the heart of the Lord, It sang the sweet inangalas of Parvati (4) and 
JSmaki (5), and composed the Rdmdtjyd (6) charming' like the Cow of Plenty. After uniting 
Dohds (ddhd-landfi) (7), Eabittas (8) and Qitas (9), it told the tale of Krishna (10), and fixed all 
subjects, (i.e. omne seibile) in the Edmdyan (11) and the Binay (12)." 

e Bandan Pathak r in his Manas iSanMvali, says- that he was a pupil of Chop (or Chopai) Das, 
who was a pupil of Earn Gulam, and, in another Kabitta 9 he says that Tul'si Das taught the Manas 
Rtitudyan (t'.e., Rdm-ckarit-mdna$) to R/bn Das, who- taught it to Bum Dm Jyotiahi, who taught 
it to Dhani Ram, who 'taught it to Mn Ds, who- taught it to Ram Grulain. Earn G-ulam's 
authority is therefore of considerable weight. 1 

' On the otlier hand, PancULt SSsh-Datt Sarma (alias Phanfes Datt), who (according to the 
Mdnasa Mayanlea was also a pupil-descendant of Tul'si Das. and whose authority is of equal 
weight), not only recognizes the work called the Sai'safy which is not mentioned in Rum 
G alum's list, as authentic, but has also written a commentary on it. ! . . 

There are, in my opinion, only two arguments in favour of the authenticity 'Of '.the Saffeat. 
The first is that mentioned above, that it was commented upon by S&sh Datt 3 . Tke second is 
that it is possible, though improbable, that by, e Ddhd-bandh,' Rim Gulam Dvivdj meant the , 
Sat* sod, which is written throughout in the D6hd metre,' and not the Dohdbali. There can be 
no doubt that the collection of verses commonly known as the DAMbalt, is not a poem consist- 
ing' of one connected whole. It is a patchwork largely composed of dohds extracted from other 
works of the poet. To show this, I have-drawn up the following table, showing where each verse 
in the DohdbaU, so far as identified, originally came from. It has been done with the help of 
native friends, especially Babu Ram Din Singh already mentioned. It is as complete as we 
could make it in default of full indexes of all the works of the poet. 

1 Bandan PAthak lias great authority. It must, however, be noted that Pandit Sudh&kar Dviv6dl altogether 
denies this <?Mrw-auece8siou, and that the second Kabitta, referred to above, is by him. He says that Tul'sl Dfis 
had no disciples. If he had, they would have called themselves Tul'sftUlsfa, just as we have Kabirpanthts, 
Pariy&ddsfs and the like. 

Bum Gulfon Dvivedf belonged to MirzApur, and was born of a poor and ignorant family. He took service 
(phMdM) under a cotton merchant and used to delight in studying the writings of Tul's! D&s. At length his 
ingenious explanations of the R&md.yan so charmed the bamij&s who listened to him; that they subscribed together 
and appointed a place for him, where he could-recite the poein to their heart's content. Finally, by hook or crook, 
they obtained for him old MSS. of the poet's works, from 1 which he compiled a very correct text. He was a great 
Panrjit, and wrote &>Kdbitt&bal l i and other-works. Hia principal pupils were a blind metal worker (tatVtt), who was- 
the Chopai Das above mentioned, and L/11& Ohhakkau Lfil, whose name is frequently mentioned in this paper. 
According to other accounts, Chupat DAs was a Sanuyus-i (Girl). Bum Gulfun died in Sambat 18S8 (1831 
A. D.). 

2 In connexion with this, the following Kabitta by Kudo Rilm, a pupil of J&nak! SarmA, the son of &esh Datt, 
may be noted. 

M&nam (1), g'Mbalt (2), loaMUbalt (3) banM, Wshnaglta-abatt (I) g&l satasat (5) mramdi hai \ 
P&rabatfananciala (0) kahi, tnanyala kahi J&nakt Jst (7), R&mtijtiA (8), nahachhti, (9) anu,rti.ga-ijwlcta, 

r/'u hai II 

Baraiov (10), batr&gytuianiltpanl (11) bamti, binai-pattrM (12) bami j& meb prtnia parti chhM hai I 
NAwi-k(tli-h'}Ja-miViu Ttilaxt JeAtct bird hlvyi, ais<j nahin Mi inun kuu kabi k$ k&uitfa hai II 
In this list the a/'&i is substituted fur the 



124 



THE INDIAN ANTIQUARY. 



[MAT, 1893. 



Ag. 
Bai. 

Sat. 



Explanation of Abbreviations. 



Bair&gya Sandipini. 

Sat'sai. t 

rit-mAnas (B = Hfl-*M- A. = Ay6dhya-k, Ar. = 
, Su - Sundar-k, La. = LankA-k , and Ut. - Uttar-ka*d) 



', Ki - 



No. of 

ver.se in 


Where found elsewhere. 


No. of 
verse in 
Doh&bali. 


Where found elsewhere. 


1 


Ag. TIL, 21* Bai. L* Sat. I., 2.f 


102 


Sat. I., 59. 


2 


Ag. III., 7* 


103 


Sat. I., 60. 


3 


Ag. III., 14 


105 


Ram. Ba. 29(6). 


4 


Ag. II., 35. 


113 


Ram. Ut. 72(a). 


5 


Ag. VII., 28. 


114 


Ram. Ut. 25. 


6 


Ram. Ba. 21.* 


115 


Ram. Ln. 47(a). 


7 


Sat, I., 30. 


116 


Ram. A. 87. 


9 


Ram. Ba. 20. 


117 


Ag. IY., 15. 


10 


Sat. II., 24. 


119 


Ag. IV., 13. 


11 


Ram. Ba. 26. 


120 


Ag.IV., 17. 


13 


Sat. II., 7. 


121 


Ag.IV.,16, 


16 


Sat. II., 11. * 


***&Sr~ 


'^irWr.-Sfc'^. 


20 


Sat. L, 37- ^ 


123 


Ram. A. 93. 


24 


Sat.L-25'f ' 


124 


Ram. Ki. 26. 


~. .Sarn.Ba. 19. 


125 


Ram. Ut. 34. 


--6 


Ram. Ba. 27. 


126 


Ram. Ut. I22(a). 


28 


Ag. Y., 1. 


127 


Mm. Ut. 104(a), 


29 


Sat- II., 57. 


128 


Ram. Ut. 119(6). 


30 


Bam. Ba, 22. 


129 


Ram. Ln. 3. 


31 


Ram. BA. 25. 


130 


Ram. Ln. Introduction. 


32 


Ram. Ba. 24. 


131 


Ram. Su. 46. 


38 


Of. 277. Sat. L, 107, Bai I., 15. 


132 


Ram, Ut. 61. 


50 


Ram. Ba. 29 (a). 


133 


Mm. Ut, 90(a), 


52 


Sat. I., 62. 


134 


Ram. Ut. 90(6). ' 


54 


Sat. L, 41. 


135 


Ram. Ut, 92(6). 


57 


Sat. L, 109. 


137 


Ram. Ut. 89(a). 


69 


Sat. I., 45. 


138 


Ram. Ut. 78(a). 


78 


Sat. II., 4. 


139 


Ram. A. 185. 


79 


Sat, II , 3. 


145 


Sat. II., 5. 


91 


Sat. TIL, 124. 


147 


Sat. II., 1. 


96 


Sat. L, 55. 


. 156 


Ram. Ar. 30. (Kh. B., 64). 


97 


Sat. L. 56. 


158 


Ag. III., 35. 


100 


Sat. L, 57. 


161 


Ram. Ut. 19(c). 


101 


Ram. Ln. 2. 


163 


Ram. Su. 49(6). 



* ITor convenience, all references are to Chbakkan Lai's one volume edition of the 12 works. The number* vary 
alightly in different editions. When the variation is considerable I give also the numbering of the KhiwjK Bilft* 
Press edition of Efim. ; thus, Kh. B., 64. 

f The edition of the Sat'sat referred to is that with Baij'n^th*s commentary. There are often alight variations 
in the readings between the SaPsat and the Ddh&balt. 



MAT, 1893.] 



NOTES ON TUL'SI DAS. 



125 



No. of 
verse in 
Bohabalt. 



Where found elsewhere. 



"No. of 
verse in 
Ddh&balt. 



Where found elsewhere. 



174 

175 

179 

181 

184 

185 

188 

189 

193 

195 

196 

198 

199 

205 

206 

209 

210 

211 

212 

213 

214 

215 

217 

218 

226 

227 

228 

229 

230 

231 

232 

237 

238 

242 
247 
252 
256 

259 
261 
262 
263 



Ag. VI., 34. 
Ag. L, 21. 
Bam. Ut. 130(a). 
Bam. Ba. 28(6). 
Ag. VII., 14. 
B&m. Ut. 22. 
Sat. I., 28. 
Bam. Ba. 265. 
Bam. Ba. 32(6). 

Bam. Ba. 10(6). 
Sat. I., 43. 
Bam. A. 126. 
B&m. A. 230. 
Mm. A. 214. 
Ag. IV., 23. 
Ag. III., 27. 
Ag. IV., 27. 
Ag. VII., 17. 
Ag. VII., 18. 
Ag. III., 26. 
Sat. I., 40. 
Ram. A. 42. 
Ag. VII., 19. 
Ag. III., 19. 
Ag; III., 20 
Ag. VI., 35. 
Ag. VI., 22. 
Ag. II., 22. 
Ag. VII., 2. 
Ag. III., 22. 
Ag. V., 22. 

! Bam. Ki. Introduction. 
i 

Bam. A. 77. 
Sat. I, 49. 
Bam. A. 92. 
Sat. II., 29. 
Sat. II., 8. 
Sat. IV., 23 

Bam. Ut. 70. 



Bam. Ut. 71(a). 



264 

265 

266 

267 

269 

270 

271 

272 

273 

275 

276 

277 

278 

279 

280 

281 

282 

283 

284 

285 

286 

287 

288 

289 

290 

291 

292 

293 

294 

295 

296 

299 

301 

302 

303 

304 

306 

308 

309 

340 

347 

349 

364 



Bam. Ar. 32(a) (Kh. B., 68(a)J. 

B&m. AJE-. 37 (Kh. B., 71). 

Bam. A. 47. 

Bam. Ar. 40 (6) (Kh. B., 74(6)). 

Bam. Ut. 73(a). 

Bam. A. 180. 

Bto. Ln. 77. 

Bam, Ut. 118(6), 

Bam. Ut. 89(6). 

Bam. Ba. 140. 

Of. 38, Sat. L, 107, Bai 1, 15- 

Sat. L f 82. 

Sat. L, 94. 

Sat. I., 92. 

Sat. L, 83. 

Sat. I., 91. 

Sat. I., 90. 

Sat. I., 86. 

Sat. L, 88. 

Sat. I,, 89. 

Sat. I., 84. 

Sat. L, 79. 

Sat. L, 80. 

Sat. L, 85. 

Sat. L, 87, 

Sat. I., 73. 

Sat. I,, 74. 

Sat. I., 75. 

Sat. I., 76. 

Sat. L, 77. 

Sat. I., 105. 

Sat. I., 103. 

Sat. L, 99. 

Sat, 1., 104. 

Sat. I., 102. 

Sat. I., 96. 

Sat. I., 106. 

Sat. I., 108. 

B^m. Ut. 33. 

Bam. A. 280. 

Sat. IV., 30. 

Bam. Ba. 7(a). 



THE INDIAN ANTIQUARY. 



[MAT, 1893. 




369- 
370 
372 
373 
377 
378 
38-2 
384 



387 

389 

39S 

399 

404 

407 

413 

414 

420 

421 

425 

426 

428 

431 

433 

435 

437 

439 

441 

442 

446 

447 

449- 

450 

451 

4'61 

462 

463 

465 

466 

469 

470 

474 

475 



Ram. Ba. 6. 

Mm. Ut. 95(b). 

Ram. Ba. 7(6). 

Sat. VIL, 95. 

Sat. VIL, 94. 

Sat. Y. 32. 

Sat. YIL, 102. 

Sat. YIL, 96. 

Ram. Ut. 78(&). 

Sat. YIL, 97. 

Sat. VIL, 103. 

Sat. VIL, 52. 

Sat. YIL, 44. 

Sat. YIL, 105. 

Ram. Ut. 39. 

Sat. YIL, 106. 

Sat. III., 91. 

Sat. YIL, 54. Ag. YIL, 23. 

Ram. A, 63. 

Sat. YIL, 107. 

Sat. YIL, 108. 

Sat. YIL, 112. ' 

Sat. VIL, 109. 

Sat, VIL, 113. 

Sat. VIL, 114. 

Sat. VIL, 119. 

Ram. Ba, 274. 

Sat. VII., 101. 

Sat. YIL, 100. 

Sat. VIL, 115. 

Sat. YIL, 47 (46)*. 

Sat. II., 15. 

Earn. Ba. 159 (&). 

Sat. VIL, 39. 

Ag. VIL, 15. 

Ag. L, 17. 

Ag. L, 18. 

Sat. VIL, 40. . 

Sat. VIL, 41. 

Sat. L, 54. 

Sat. VIL, 129. 

Sat. VIL, 25. 

Sat. VIL, 27, 



476 

477 

478 

479 

480 

481 

484 

485 

486 

487 

488 

490 

492 

494 

496 

500 

503 

505 

506 

507 
508 
509 
510 
512 
514 
516 
517 
518 
519 
520 
521 
522 
523 
524 
525 
-526 
527 
529 
fi30 
539 
540 
541 
542 



Sat. YIL, 26. 
Sat. VIL, 28. 
Sat. YIL, 116. 
Sat. VIL, 29. 
Ram. A. 172. 
Sat. YIL, 30. 
Bam. Im. 16(6). 
Sat. YIL, 57. 
Sat. VII., 31. 
Sat. YIL, 32. 
Sat. YIL, 33, 
Sat. YIL, 34. 
Sat. YIL, 35. 
Sat. YIL, 36. 
Sat. V1L, 87. 
Sat. YIL, 68. 
Rfca. A. 179. 
Sat. VIL, 70. 
Sat. YIL, 71. 
Sat. YIL, 11. 
Sat. VII,, 10. 
Sat. VIL, 72. 
Sat. YIL, 73. 
Sat. YIL, 74. 
Sat. VIL, 75, 

Sat. YIL, 76, 

Sat. YIL, 77. 

Sat. VIL, 78. 

Sat. VIL, 79. 

Sat. VIL, 80. 

Safc, VIL, 81. 

Rfi,m. A. 314. 

Ram. A. 305. 

Ram. Su. 37 (slight variation). 

Sat. VII., 8-2. 

Sat. VIL, 83. 

Sat. VIL, 84. 

Sat. VIL, 85. 

Sat. VIL, 86. 

Sat. VIL, 87. 

Ram. A. 70. 

Ram. A. 174. 

Ram, Ar. 5(o) (Kh B., 8(a)). 



MAY, 1893.] 



2TOTES ON TUL'SI DAS. 



127 



No. of 

verse in 
DfihAbaJt. 


Where found elsewhere. 


No. of 
verse in 
Dfihftbatt 


Where found elsewhere. 


543 


Ram. Su, 43. 


557 


Sat. VIL, 122. 


545 


Sat. TIL, 88. 


559 


Sat. VIL, 63. 


547 


Sat. VII., 120. 


560 


Sat. VII., 123. 


'548 


Sat. VIL, 121. 


561 


\ 


549 


Sat. VJI.,62. 


562 


i Ram. Ut. 103(5a). 


550 


? Ram. Ut. 98. 


565 


Earn. JB&. 32(a). 


551 




567 


Ag. VI., 25. 


552 


1 Earn. Ut. 99. 


569 


Ag. III., 21. 


KKO 


j 






000 




572 


Sat. VII., 125. 


555 


Earn. Ut. 100(6). 







It will thus appear that the DoMbaU is in great measure a collection of verses selected 
from other works of the poet, and that hence it can hardly be an original work by him. It is 
quite possibly an anthology selected by some later admirer. Its contents, too, justify this 
theory : for the separate dfihds (there are 572") have little connexion with each other, and the 
work in no way forms one connected whole. 

It must however, be admitted that there is one very serious difficulty already alluded to, 
in the way of assuming that the work in dohd metre referred to by Ram Grulani Dvivedl, is the 
Safsat. That is the date given in I, 21. It is most improbable that Tnl'sJ Das should have 
used as a date the Current Sambat year, a, thing which was not the custom in the North- West 
in his time, and which he does nowhere else, and it is also most improbable that he should have 
made a mistake in such a matter. This leads to the conclusion that, if the Sat'sad is genuine, 
at least that verse is an interpolation by a later writer, whose power of imitating his master's 
style was greater than his knowledge of astronomy. 

Pandit Sudhfikar DvivMi points out to me that the style also of the Sat'sat differs consi- 
derably from that of undoubted works of Tul'st Das. The d&hds in it which also occur in the 
D6hdbaU (some 127 in number) are in his style, but the rest present many points of difference. 
Th'o first dtihd, or invocation, is in a form never used by the poet, and words occurring in the 
poem, such as, hhasama^ (i, 65), pajpthard (i, 81), Ishata (ii,9), niramokha (ii, IS), jagatm (ii, 40) 
agata (in some copies), giraka (ii, 46), basti (ii, &b) t puhumi (ii, 58), apagata khe (ii, 80), guru 
ffamoi (ii, 81), ahanisa (ii, 92), pwiah (iv, 99), mdniild (vii, 110), kamdna (vii, 111.)-,' anTnever 
found in these forms in his acknowledged works. So also, the whole, of tllS'well Jsnown third 
sarga with its enigmatical verses is self-condemnatory. T^l'si Das, according to tradition, 
strongly condemned Mia verses like these, a^^.4rftttffedr'Siiir Das for writing such. The subject 
matter is no doubt Tul'si Das's. The teaching and philosophy are his, but the whole language 
betrays th'e hand of an imitator. 

For these reasons, the best Banftras pandits of modern times deny the authenticity of 
the Sat'sal, As regards SSsh Datt, they say, he wrote before its genuineness was questioned, and 
hence the fact that he wrote a commentary to it has small force as an argument. The best 
authorities of tho present day consider that it is the work of some other Tul'si Das, probably a 
Kfiyasth of that name, who, some say, lived in G-hazipur. The main difference between his 
teaching and that of the older poet of the same name is, that. he inculcates more than tho 
latter tho worship of Sitfi, and hence commenced his work on the festival of her birth. This 
is explained by the supposition that he was originally a 'Sakta before becoming a Vaishnava 
and that his new belief is coloured by his former predilections. He borrowed numerous verses 

8 But khasama also occurs in K. Earn,, Ut., 24, 4. 



12 g THE INDIAN ANTIQUARY. [MAT, 1893. 

of the older poet in- Ms composition. Pandit Sudhfckar DvivSd! informs me that Ms own 
father was a pupil, in the Bdndyana, of the Ghhakkan Lai already mentioned, and that he 
himself had learned many things from him. Ohhakkan Ml told him many times that Ms 
preceptor's, Earn Gulam Dyi^di's, opinion was that the Safari was certainly not composed 
by the great TnVsi Das. 

My own opinion is that the authenticity of the Sofa* is at least doubtful. There is 
much to be said on both sides. The date, if the verse in which it occurs is genuine, is certainly 
against the authenticity, so is the style, and so is the opinion of many native scholars. A fact, 
which also lends strength to this side, is that if we take the date as a Saka and not as a Vikrama 
year, the week-day comes right, but the year A.D.* will be a century later than the time 
of Tul'si D&s. On the other hand, the authenticity of the Safari was not impugned till the time 
of Ram Gulam DvivSdi, who died in 1831 A.D. The fact of the large number of MM* which 
are common both to the DohdbaU and the Serf soft must be considered. The author of one must 
have borrowed from the other, and the question is which did so. If the author of the Bafsat 
borrowed dohds from the older Tul'sl Das to suit his purpose, why did he borrow only from the 
Vohdbatt, and, with one or two exceptions, only those verses in the DohdbaU whiqh are not found 
elsewhere in the poet's works. We should have expected the author of the Safari to have 
borrowed freely from the thousands of other dOhda written by Tul'si Das, and yet he does not 
borrow one except from the DtlidbaU. On the other hand, the DfthAbalt admittedly borrows 
freely from every work of TuTsi Das in which MMa occur, from the Rdmagyd, the Birdg * 
SanMpfat, and the Rdm-chartt-mdnas, besides containing 127 verses occurring in the Safaa*. A 
priori therefore, it would appear more probable that the author of the DohdbaU borrowed from 
the Sat'sai, rather than that the author of the Safari borrowed from the Ddhdbatt* I cannot 
get over the violent improbability that the author of the Sat'sat, if a plagiarist, should have 
committed plagiarism only on the DohabaU^ and not on the other greater works of the poet, and 
that, in commitfcing this plagiary, he should have carefully -selected only those verses in the 
DohabaU which are not themselves borrowed from elsewhere. 

The DSMRuM not only bears on its face proof of its being a cento of verses taken from other 
poems of the master, but is stated to be so by tradition. It is said to 'have been compiled by 
Tul'si D&s himself, at the request of the great Tflflar Mall. It was composed, partly of new 
dohds, and partly of verses selected from his earlier works, as a sort of short religious manual. 
It was therefore compiled after June 4th, 1598 A.D., the alleged date of the composition of 
the Rdmdjnd* the latest of the works from which he quotes, and before 1623, the year of Bis 
death. As T6dar Mall died in 1589 A.D., the tradition that the work was composed at his 
suggestion may not be true. 6 , 

On the whole, I am inclined to believe tbat at least a portion of the Sat 'sal was written 
by our Tul'si Das, that from the poem; as he wrote it, he selected Mhda, which he inserted in 
the Dohdbali, and that the Sat'sat is not*entirely a modern work, consisting partly of verses 
stolen from the latter. Possibly, or rather certainly, it has undergone great changes at the 
hands of a later author, perhaps also named Tul'sl Dds. This later author may have even given 
it the name of the Safaai, jealous that his master should not have the credit of having written 
a Sat'aat, as his great rival Sur DAS had done. Possibly the whole of the third Sarc/a 7 is an 
interpolation. Although Ram Gulam Dvivedt denied its authenticity he was certainly an 
admirer of the poem, for there is a copy of it in his handwriting iu the library of the 
Maharajah of Banaras .9 > 

* The corresponding date is Thursday May 5th, 1720, 

See, however, notes to pp. 96, 97 ante. As Pancjit SudhSkar Dyiv&di maintains that this is the date of the ' 
copying of the MS,, and not that of the composition of the poem, the above statement is posdibly incorrect, 

* Since the above was written I hare seen a very old MS. of the DQh&baM, which does not contain any verses 
qnote&ftfHatkeRftmajfia. These verses are hence asubsequent addition. This faotmodifies the statements madeabore. 

7 Not a single MM, in the third &wgr<Hfl found in the DdhtibaM. 

* So I am informed by Pandit Sudhakar DfirMi 



1893.] ,THE KUDOS OP KATHA AtfD THEIR VOCABULARY. 129 

The authorised list of the canonical works of TuPsi Das may therefore be taken 
as follows: 

A* The six lesser works 

(1) Bftm Laid, Nahachhft. 

(2) Bairftgya Sandlpini, 

(3) Baraw Bamayan. 

(4) Parbati Mangal. 

(5) J&naki Mangal. 

(6) Bamajfca. 

33. The six greater works 

(1) D6ha,bali (or Sat'sal.) 

(2) Xabitta Ramayan also called Zabittftbalt. 

(3) G-tt Rftmayan also called Glfcaball. 

(4) Kriahnavali also called Krishnagitabali. 

(5) Binay Pattrika. 

(6) Bama Charita Manasa, now called Bamayan. 

The above is the order in which they are given by Ram Gulam DvivSdi, and in which they 
are printed in the convenient corpus of the collected works of Tul'sf Das, published from Bam 
Gulam' s manuscripts by Lala Chhakkan Lai Rainayaui.* This edition, however, gives the 
DoMbali, and not the Sat'eat. 

(To le continued.) 



THE KUDOS OF KATHA AND THEIB VOCABULARY. 

BY BERNARD HOtTGHTOJST, C.S. 

Appended is a short list of the more common words in the language of the Zud6s of 
Katha (Kata), which has been kindly furnished to me by Mr. J. Dobson, District Superintendent 
of Police at Katha. The words selected are those used in the well-known vocabularies of 
Mr. Brian Hodgson, though a few of the postpositions and adverbs, which experience shows to 
vary excessively in the Tibeto-Burman dialects, have been designedly omitted. Mr. Dobson 
took the pi*ecaution to record the word-sounds both' in English and Burmese characters, so 
that no difficulty has been experienced in reproducing his spelling of the Kudo words by the 
usual system of transliteration. The possibility, moreover, of clerical errors has been reduced 
to a minimum. 

The Kudd tongue is not one of those included in the list of frontier languages, for which 
prizes are given ,on examination, and but little seems to be known about those who speak it, and who 
live principally in the Wunthd (Wunfrd) sub-division of the Katha District. It is clear, 
however, that they were there before the Shans appeared in those parts, and that some 
of them have become absorbed into the Shan race. In fact, many of the latter living in 
Wunth6 and its vicinity are called Sh&n-Kudds in token of their mixed origin, but of this title 
they are somewhat ashamed, and generally try to make themselves out to be full-blooded Slums. 

It is possible that the Oensus Report^ when it is examined, may give us some inf ormatiou as 
to the numbers, &c., of the Kud6s, though, owing to the late rebellion in Wunth6, it would seem 
to be doubtful whether any accurate statistics will be forthcoming. In the meantime the list of 
words now given throws some light on the ethnic relations of the Kud6s, and, to bring out 
these relations the more clearly, I have appended to each word those more closely related to it, 
in the cognate languages. The general result is to show that the Kudds belong to the Kachin- 
IBTaga branch of th Tibetp-BtLrm^n family, and that they are therefore comparatively recent 

9 For those who wish to study the text alone, this edition will be found the most accurate, and the most con- 
venient. It is published at the Saraswatl Press, Banuras, by Bisesar Frasad. 



THE INDIAN ANTIQUAEY 



[MAY, 1893. 




deprived of fte aa 

ifted b, the former of th two w wMoh,. .noble owg to the Brow. 
e oUfet to tL South-* forc,doe to the Hortht, - . moremsa. 
the irruption of the Ahoms into Assam. i 

A glance at the list of the words given mil show that at the time the ExtdSs left their Tibetan 
home I ey were in a very loir state of civilisation, and could not in fact count up to more tha* 
5 or at most 6. The numerals above 6, and probably also that number, have been obviously. 
borrowed from one of the Shan family of languages. This is in curious contrast to the Chi*,, 
Lusbais, who have their own numerals up to 100. The word* for buffalo ' and goat; have ak* 
been adopted by the Eud6s after their arrival in Burma, but it w evident that previously they 
had pigs, fowls, and dogs, and that they knew of horses. 

Apart from the above-noted general relationship of the Kudos, my examination of th^ 
words "iven has led to the very interesting discovery that the Saks, a small tribe living i 
the Valley of the KtdftdainginArakan,are, of all known tribes, the mpst closely related fcj 
the Kudos, and that, in fact, it can scarcely be much more than 100 years since they formed 6n 
people. The list of Sfik words given in Hodgson's Vocabulary is unfortunately incomplete, but 
the resemblances to the Kudfi words now given are so striking, in several eases the 84k. 
furnishes the only parallel to the Kudd word, as to show that they must have at one tirn*, 
formed one people, and that the period of separation cannot have been very long ago. Thai 
is the more remarkable as the SSks live now far away from the Kudfls, od are inf fact surround*!- 



by tribes of the Chin-Lushai race, from whom they probably received a rough 
before they reached their present habitat. The most probable explanation is that ^ 
of the Kud&s, driven forth by some vis major 3 , endeavoured to cross tho, hills to Naga-l 
but were unable to get through, or else lost their way, and, striking the head waters of 
Kuladaing, followed that river down to where they now live. They now form on the West of. 
these hills, as the Kudfis do on the East, the most Southern extension of the Kachin-NAga rao0%, 
The result of this discovery is that the Saks must be withdrawn from the Ohin-IiiMrtaS( 
branch and affiliated to Kaohin-tfaga branch, (sub-section Kudo), of tho Tibeto-Burma^ 



race. 



' __ 

As to the original habitat of the Zud6s, together with that of the Kachln-W&ga 
family generally, it is probable on the evidence before us that they came from Hortfe* 
Eastern Tibet, their route lying through the passes Horth of Bhamo. Their congener* 
in those regions would appear to be Gyarungs, ayamis, Sokpas and Thoohus, of whioi* 
races but little is as yet known. 



The first of these peoples is, it may be remarked, somewhat closely allied to 
Karens, whose passage into Burma, though by the same route as th.6 Kachin-Naga irnijiigratioti, 
was probably much anterior to it. Tho language of the Karens is very much corrupted, and 
primd* facie does not seem to be specially related to those of the Kachin-Nagas, All, however* 
dhow a tendency towards the Chinese section of the family. I use this last expression advisedly, 



only 



/ which in almost all dialects of this Bttb-f&mily *< 
}, instead of la, <fcc. Now in the Tibetan language, which w* reduced to writing- about 632 A. D., 
which must bo taken as representing the usual pronunciation of that time/ and ft ,| 
Jbt tige.AQuaia has. become corrupted into d&'W$. , 



MAY, 1893.] THE KUDOS OF KATHA AND THEIR VOCABULARY. 131 

being convinced that Chinese, Tibetan, Burmese and the various cognate langnages and dialects 
are all members of one great family, which, originating in Tibet or to the Northward, has spread 
itself Bast and South-Bast. Of all these languages the Chinese has become most corrupted in 
pronunciation, thus causing it for so long to be grouped apart from the others ; but from the 
pronunciation of some of its better preserved dialects and from the restoration by modern 
scientists of its old sounds, it is easily shown that its most important roots are identical with the 
ordinary forms still existing in the Tibeto-Burman family proper. Justice, however, can hardly 
be done to the subject here, and I shall content myself now with a mere statement of this thesis, 
promising to return to the subject on a future occasion. 

AIR. Halaimg. (Of. Tib. limg^ Serpa, Shut, lung, Ahom, Ehamti, Laos, Siamese, 16m, Gara 
lamrffo. Ha might stand for either Ita or k'a, the former being the ordinary Tibeto- 
Burman prefix, the latter being a wide-spread root meaning e sky; 'but seeing that the words 
for 'hair' and 'head ' have also the particle ha, it seems probable that in this case also it 
is merely the ka prefix). 

ANT. Pun-snt? (Cf. Sak p*fa8i-gy&.) 

ARROW. Talit. (Has both the ta prefix and affix. Of. S&k folt in fofcmo-U, Karen pld, and 
possibly Ahom lem, Khamti Urn, Laos lempua. Perhaps allied with the Burmese le *a bow ' 
and its cognate words. Compare Bodo la-Id.) 

BIRD. "US~ e s-sa. (tT is evidently the root, the remainder apparently being added to 
distinguish birds in general from fowls, g. v. Of. Tengsa-Naga uso, S&k, wd-si, Singpho' 
.wu, Angami-Naga te-vu, Mikir, Namsang-Naga w, Mithan-Mga, 6. Allied to the Tibeto- 
Burman root, wA = a fowl; cf. also Southern Chin wu-mun$ 9 'a pigeon,' &c.) 

BLOOD,' SA (Of. Singpho sat, Thochu sd, Manvak sM, Gyami, Horpa sye, Gyarung ta-sM, 
Snnwar q-si, Burmese, ice, Karen brofc, Suk t*e, Bodo tf'0-i.) 

BOAT. 'Wd-'lfe (*M and *w& are possibly synonymous roots,. The former is found in the 
forms U or lit, with or without the ordinary prefixes or affixes, in most of the languages of 
the Tibeto-Burman family. As to * wd, of. Sak hau, Khamti hit). 

BQNB. JWi-M. (Cf. Murnri vffifti, Newar Jnve, Gy&mi kO-thi, 'Manyafc rt-Wl, Chinese coll. 
JtuhtKumi aM. Possibly the Tsfi or j6 9 in Tibetan coll. riZ-W *abone, ? is not a servile but 
a form of this root in conjunction with the commoner ru). 

BUFFALO. K ye*. (Cf. Ahom b'rai, Burmese Jsywe, Khamti, Ahom and Siamese k'wai,. Sak kro). 
, Han-si. (Cf. Sak haing). 
. JUofe. (Cf. Sak t*a*mh t Deoria-Chutia mo-sif). 

CROW. -IT-W. (Cf. Mithan-H"%a ofc'rf, S&k wuJclsd, Singpho boVt, Ahom, Khamti, Laos, Siamese 
"kA. Kd appears in several of the Himalayan words for d crow/ As to cf. under * egg/ 

DAT. Ya-d. (Cf. Sftkyaf-fa, Bur. coll. yet. Possibly connected with yd in wanyd 'to be 
light,' q. v. It is noteworthy that this word has no connection with that for ' sun'). 

DOG. v/l (This root runs through most of the cognate languages varying in form from the 
Chinese k'ueii, and Burmese k\v$ to the Southern Chin tf*). 

BAIL JTa-ttd. (M is tho prefix. The root nil is found throughout the Tibeto-Bux'nxan family). 

EARTH. K a. (Cf. SAk AdE, Namsang-Naga, Bodo, Garo hd, Karen Jiaw.ko, Vaya fco, Singpho 
wfyi/rf, Sunwar Vap\ 9 Kiranti &a-7c'a, Limbu team). 

.- Z7-dt. (Cf. Singpho Mi, Mithan-Nuga oti, SAk wa-ti, Kiranti uding, Karen di, Limbu 
^te, old Chinese tarn, Mikir, Lepcha ati, Taungthu M, Shandu, a te, Karen, Lushai aim, 

3 The Burmese MS. shows the existence in Kud6 of atr least the heavy tone. 

* Vowel sound as in atr. . 6 ky is apparently pronounced as eft. Of. the usage in Burmese, S. Chins, &c. 



332 THE INDIAN ANTIQUARF. [MAT, 1893. 

Dhimal tui, Southern Chin, a toi. The prefixed u in Kud&, &c., doubtless stands for d, a 
fowl. The root ti or tA i, &c., Mr. Hodgson would identify with the similar one fop 
'water* found in many of the Tibeto-Burman languages). 

ELEPHANT. -Atyt. (Cf. Singpho magwi, Sak uM). 

EYE. afft-fo, (Iftt is the foot which is found in different forms in all Tibeto-Burman Ian* 
guages. The nearest to Kud6 is the Mikir meJi). " { 

FATHER. Awa. (Cf. Singpho wet, iNanisang-Naga va. These two languages and Kudo are 
alone in possessing this word instead of the universal pa, po 9 &c. It is probably a softening 
of the latter. 6 If a comparison with the Dravictian languages be allowed, (I have already 
elsewhere shown a connection between these and the Tibeto J3nrman family, 7 ) the example 
of Terukala dva throws light on the matter). 

FIRE. Wan, (Cf. Singpho wan, Namsang and Mithan Ntiga van, Garo wal 9 Bodo wat, Sak 
bd-in. This is again a notable variation from the usual root m$ or me. It is probably 
connected with Southern Chin awd t 'light,' Tib, coll. *w& 'light/ Chepang wd-g6 'dawn/ 
See 'light' infra). * 

FOWL. Z7, See 'bird/ supra. 

FISH. Ldng-nga. (Long perhaps refers to some particular kincj. of fish, The root nga in ita 
various forms is found in most of the cognate languages). 

FLOWER. Ba-pd. (Evidently a reduplicated form of the rootjprf. Of. Bodo &fp'a, Southern Chin 
p f d, Shandu apd, Dhimal aid, G&ro pd, Karon p'a, Sak apdn, Burmese pdn, Singpho 
si-pdn, Karen p'an, I^ushai tti-p$, Kami yon, Miri d-pun). 

FOOT. Ta-paut. (Ta is perhaps the prefix, C/., perhaps, Bodo yd-p'd. (See * hand ' ). 

GOAT. Gape. (Taking k'apa, SS,k leibi, Shan pd< The Palaing word for goat* is not known, 
but if, as is possible, it is the game as the Talaing, the inference would be that the Kud&s 
had borrowed th,e word from them). 

HAiR.~I[al6nff-M. (As to JiaUng see ' head.* Cf. Mithan-Maga fro, Hfowgong-Naga ka, Tengra- u 

Mga ftw, Khari-Ndga Jc'wa, (perhaps) Singpho kard, Tib., Murmi, Takpa Jerd). 
HAND. Tapaung. (To, is perhaps the prefix. This is an example of tho curious manner in which, 

as -was first pointed out by Hodgson, the words for 'hand' and 'foot' run into each 

other in thes3 languages. It is not eagfy to find any etymological relationships to this root, ; 

though it may possibly be connected with the following words for * arm* : Son thorn 

Chin lawn, Lushai Ida, Manip. pdmtdm, Shandu 5t5p, Angami-Nflga, M? 
HEAD. Ha-lang. (Ha is the prefix. Probably a shortened form of Iwttng in ftaZc^-A 

(Gf. Chepang tolong, Magar laid, Shandu,. Kami, Lushai U 9 Southern Chin al&.) 
(This -root is found in almost all Tibeto-Burman languages). 

(Of. N^msang and Mithan tfftga r%, Qaro korong> Singpho rung, Sak 

This root with the meaning 'bone ' is very common in the Tibetp-Bnrmn family). 
HORSE. Sabu. (Of. Sak sapu, Newar sdla, Tib., st, Southern Chin st or si). 
HOUSE. Zjffti. (Cf. Sak hjin, Tib., Bhut., Chepang fttybi* Mikir Mm, Karen hi. Limbu Mm, 

Burmese im, Manip. yaw, Lushai, Southern Chin in. It is also found iu many other 

cognate languages including, probably, Chinese M) . 

. *Sin. (Of. Sak bain, Deoria-Chutia sung, Bodo 

p. P?,tap. (Cf r 



Compare Sk aba, ba-w witli Kudo awa, wan. 

|?ay o% the Language of the Southern Ghins and its Affinities. 



MAY, 1893.] THE KUDQg OF KATHA AND THEIR VOCABULARY. 133 

LIGHT.* Wan-yd-ma. (From tlie examples of verbs given below, ma or ma i would seem to be the 

termination of the aorist or present tense in Kudo, and wdn-yd-ma therefore == it is light* 

See ' day* and -'fire, 5 supra), 
MAN. Ta-nii-sat. (Mi is of course the well-known root meaning- * man,* ta being the prefix 

Sat is an affix peculiar to Kudo and probably has some meaning 9 ). 
MONKEY. JTt0*g. (Cf. Angami-Naga ta-favi, Sak Jcowuk, Garo Jeauwe). 
MOON. Sadd. (Cf. Sak yattd, Singpho sitd, Manip. td, Namsang-KTa'ga da, Tib. coll. dd-vd 

corrupted from z-ldv& 9 Bhut. dan* Sa is perhaps an affix only, (cf. Sokpa sdrd), but see 

under 'sun ' ). 

MOTHER. Ame. (This is a root found ia all cognate languages, except Southern Chin and a few 

others, which have varieties of the root w), 
MOTJNTAIN. Kayd. 
MOSQUITO Pa'sit. (Cf. Bikptcht). 

NAME- Nanme (This is merely a corruption of the Burmese coll. nd-me, which in turn is 
derived from the Pfili). 

Bright. Nat~kyeL (Cf* Sak hantiM ; and as to nat, Mithan-MT%a rang-ndk, Tablung-Nlga, vang- 

niak, Lepcha sanap). 

Qil.Salaw. (Gf. Kami sarau, Lushai saVsfc, Sak s$-dd7s 9 Southern Chin a's$, &c.). 
PLANTAIN. Sald-shi. (Sfc*= fruit. Cf., perhaps, Limbu Id). 

RIVKB. Myib. (Burmese colloquial. There is doubtless an indigenous word for 'stream.') 
ROAD. Lam. (A very common root in the Tibeto-Burman family). 
SALT. Silm. (Cf. BTamsang-TSTAga sum, Deoria-Chufcia siin, Sak sting, Singpho jum 9 Nowgong- 

JE^ftga ma-tsiL Probably ulbimately related to the &ha or chi root found in most cognate 

languages) . 

SKIN. Sale. (Cf. Burmese >ar5 Dhimal d'dtt ; (perhaps) Sokpa'$<W). 
SKY. Hamet. (Ha is perhapsa prefix, but see under c air.' Cf. Southern Chin amS-haw, Thocha 

inahte, Manyak ma, Burmese z#, Murmi mil, Gyarung mun, Naga Jce-'tnu, a cloud.) 
SHAKE. Ka-p'ii. (Ka is the prefix. Cf. S&k &apu 9 Mithan, Tablung, and ISTamsang Naga pu, 

Horpa jp c , Garo 'dd-fH, Sunwar Iu-sd 9 Bhut., Lepcha &d', Magar Iul 9 Tib. &rZ, Lushai 

rtl 9 Manyak 5n, Thochu Idgi, Southern Chin jpW). 
STAR. U-nfi-shi. (Perhaps, Gyarung tsi-ni). 
STONE. Long-Jm-sM* (Long is the root, which is widely diffused in the Tibeto-Burmese 

family). 

$v$,Sanwt. (Cf. Sak sa-m$. As to met see under 'sky.' Sa in this case would appear to be 
the root for * sun * found in Bodo shan, Garo san 9 Dhimal sa-ne t Lepcha sdchak, but in 

Kudo it is found also prefixed to the word for ' moon *'). 
TIGER. Ka'ad. (Cf. Sftk Jfo-% Namsang-Naga sa, Deoria-Chutia mesd, Tablung-Nfiga 



TOOTH. Swd. (Cf. Murmi swd, Sak cibawti, Burmese bwd, Thochu sivd. Mithan-Naga vu, 

Singpho, Sakpa, Newar, wd 9 Namsang and Tablung Mga, pd). 

TREE. P'im-grwi. (Cf. Singpho p'un, Sak pfing-pdng, Deoria-Chutia popon 9 Bodo lonfj-phang}. 
VILLAGE. T'$n. (Cf. Kiranti teng 9 Sak ting, Mithan-Naga ting, Tablung-Naga tying 9 

Tib. coll. tdng, Chinese coll. tfaig). 
WATKR. FW. (Cf. 3STewar wa, Sak 6), 
I.~-Nga. This is a very common root in the Tibeto-Burman family, and elsewhere. 

9 Possibly the same word as the nam Sak. 
10 Query = tigress. Sa, ' a tiger ' and nu, the feminine suffix. 



THE INDIAN ANTIQUABY. [MAT, 1893. 



THOF Nan& (Of. Singplio, Burmese wing, Mikir, Magar nang, Lusnai, nangnia,. Southern 

Chin *a<7, Chinese coll. m* Gyami, Horpa ni, Manyak 4 Angami-N%a no. The 

root is also found in many other languages and dialects). 
HE, SHE, Ix. K'yin, Em-iid-nti. (Cf. Bodo tt, Miri w> 
WE. AU-suda. (This ia a very anomalous form, and is evidently from a different root to th 

singular.) 

YE Hani. (.Cf. Limbn k'eni, Kiranti k'ananin.') Also Murmi aini, Sokpa ch'ini,. Horpa m'-M*. 
' Lookin^ to these analogies I would derive this -word from ha, = thou, (Lepcha kau connected 

with. Tib coll W, Tib. Ti'yod, &c.)and i = thou (of. nanJf above), the word thus being a 

' 



with. T co , . iyo, . . 

reduplicated 2nd person, Chough ' from two roots) a sufficiently common method 

forming tlie plural)* 

THEY. Anda. (This differs again completely from the singular form.) 
ybx*.Ali8uda. (Probably a mistake for nga.) 
THINE. Hani* (For narih ?) 



UBS. 
YOURS. Sani. 
THEIBS. Andauh. 

. Tanat. (Nat is apparently a numeral aucsiliary. As to- fa, (cf. Burmese colL ta 9 Mithan* 

Naga dtta, Manyak tdb$ 9 Takpa ^ Gyarung Jca-fa Limbu tit, Burmese tack.) 

rin-tet. (Tet> as will be seen below, is a numeral co-efficient. Cf. Singpho- k'ong t and 

perhaps Karen fci). 

Sum-tet. (This root for three is very wide-spread, and needs no illustration.) 
FOUR. Ptoet. (The servile has absorbed the initial letter of the root. Of. BTe war j?, Gyarung 

ptt, Murmi bU, Garo, brt, Sak jpH, Lushai, LepchajpaZ^ Mikir p'ili, &c. s <fcc. The root It is* 

almost as common as sum.") 
Ttvn.Ng&4et. (Ngd or ngd for five is found in most Tibeto-Burman languages. In 

Southern Chinese it has the clipped form #'.) 
Srs:.. Kok-M. (Probably from the Shan hob. The real Tibeto-Bnrman root fotf this numeraf- 

appears to be rwfc, so that if this is an. indigenous word, the servile has displaced the; 

initial letter of the root. The latter is very widely diffused.) 
SEVEN. <Set-tet. (Cf, Chinese sit, Khamti tset, Kami s-ri, Southern Chin *s1 9 Gyami c&*v 

Ahom chili Singpho si-wtt, Garo si-wing*') 
E.IGHT. P*et-tet. (Cf. Ahom, Khamti, Laos pet, Siamese p$t, Chinese coll. pah for pat. Possi- 

bly connected with Murmi, Gurung pr$, which, root (if p is a servile), appears in a good 

many of the Tibeto-Burman languages.) 

. K&u-tet. (Cf. Ahom, Kh'amti, Siamese Jeau. This root in slightly modified formg 

appears in most languages of the family and in Chinese). 

. SMwrnA, (Shim is evidently the real root ; nil = Khamti, Laos, Siamese nung = one. Of. 

Ahom, &c., sip, Chinese coll. shih, Singpho, Gyarung s$ 9 Sunwar sa-sM 9 T'akpa ehi, Murmi 



TWENTY. Son-nu. (Cf. Laos scm-n&ng, Ahom, Khamti 

THIRTY, San-ship. (Cf. Ahom sam-sip, Khamti, Laos, Siamese B&m^U^ Chinese colL 
san-shih, Gyarung Tsa-sdm-si, Singpho turn-sty , 

. Shi-ship. (Cf. Ahom, 4o. sfaip, (Chinese coll. ssu-sfap*) 
.~ja:^%. (Cf. Ahom, &c., lid-ship, Southern Chin hauk-tytfy 
Oss tn^ib.--*-Pai^fd. (Cf. Chinese coll. poh for pok ; Ahom, Khamt 
EA.T. $^Xf-m^ Qfat or ma is probably the termxaation of the.aorist.) 



MAY, 1893.J THE KUDOS OF KATHA AND THEIR TOOABULAET. 135 

DRINK. U-wawn-mat. (Cf. Sakpa w3-u, Karen aw.) 

SLEEP. Ek-ma. (Of. Burmese coll. ffo t Burmese (p, Limbu ip-se> Vayu im, Mikir, Kami. 
Southern Chin .) 

WAKE . Mi-TA-ma . 

LACTGH. Ni-y6k-ma. (Cf. Ghepang f w, Angami-NTaga n-il, Bodo, Gara mi-ni, Singpho ma-n&i, 

Lushai, Kami, Southern Chin noi, Newar nyu, Taimgfcha ngd, Manipuri te, Murmi nyet 9 

Gurang nyed, Mikir ingnek.') 
WEEP. Hafma. (Cf. Limbu Mb-8 9 Garo hep, Bodo, Kiranti (one dialect), Manipuri kap, 

Southern Chin Mk 9 Singpho brap-u, Lushai tap, Newar Wwo, Naga hra, Dhimal fear, Kami 



C 
I. 



BE SILENT. 7d-p s yt-*M. mm. (Nim is apparently fche termination of the- 2nd person singular 

of the Imperative ; cf. Burman coll. 'wX Burmese *nan<f t Southern Chin 'nawngJ) 
gp lsAK:t Tu-ta frauds. (Of. as to til, Namsang-Naga tf*M, Burman ^'tf, * to- reply.' As to fr'auk, 

Sunwar pdk and perhaps Ahom pok, Siamese p'ut.) 
COMB. LL (Of. Dhimal, Gyami U, Burmese Id, Manipuri lak, Kami lan> Southern Chin, Lush&i, 

Taungthu U, Magar r.) 

Q O( Nang. (Cf. Lepcha nan, Burmese s nang, 'to cause to go, to drive'), 
STAND UP. 'Scip-m'm. (Of. Singpho tsap-u, ETowgong-Mga, Graro chap, Tengsa-N&ga sep-tals, 
Srr DOTO. T'fatinim. (Cf. Burmese t'aing.) 
MOVE, WALK. Tarak nang, lam ta-yang. (Nang = to go ; lam, = a path.) 

. .Ea-wat. (CLBo&ok'dt, Singpho yagdtu* Karen ght.' Perhaps allied to the Burmese 

ka = to dance.) 

TO ME. nga-yan i (An ia evidently the dative affix.)' 

TO ANY. M-yan fajan. The- second yan in the sec'ond phrase is probably a mistake for 

g> which is either the future particle or an alternative one for the aorist (see -infra). I 

is the root to give, the only analogy to- it being the same word in Teluga. JK is probable 

the Singpho M( = he) a root found in several of the Tibeto-Buraan languages-.) 

^^ lang ' \( Het is a postposition. As- to toy, c/. Tib. Zm Tib. coll. r 
FBOAI AST. M-irt Zawff. J^ ^ ^ 

Shut. M, Mikir fony ' to obtain,' Manipuri Ian, Southern Chin Zo, Kami, Shandu, Singpho 

Lushai ld v Chepang U f Magar Z-o, Garo^ Limbu Z Angami-Naga Ze 'to accept, take.') 
STRIKE. Tan-nang. (Cf. Old Chinese tdnp> Dhimal ddnghai, Karen tanrdt, Tib. dfin, Tib. coll,V 

Serpa, Shut., Magar cttng, Lushai, Southern Chin deng.) 

Ki^. WM"shi-yang. (Wan appears to be the root, and is perhaps allied to Bodo wat.) 
BRING. iii. (Probably a shortening of la for lang to take and $ = to give.) 
TAKE AWAY. La-nang. (La for lang = to take, and nang = to go.) 
LIFT UP, RAISE, BEAK, CARRY. Nga-an. 

HEAR. Tet-pwna. (Gf. Namaang-BTiga, W*-o, Mithan-Hlga a-t'ak 9 Gurung ^^rf.) 
UNDEBSTAKD. Kga-min-shd-ha-ma, 

, KELATB. JS&yong. (C/. Southern Chin 7i0<Kami Aa, Lushai &0 ' to- abuae,' Burmese 

haw 'to preach,' Chinese coll. hwd Vayu. Aa^'Old Chinese gwat.) 

.Hama. (Perhap Karen gaw.) 
GREEN. 'Sto-fyl-pytngfriM*. (It is not clear whether the root is ( sin or yyt If the former 

it is allied with the Burmese Mi, Singpho Ite-t$ing 9 &c., 4c.) 
LONG. Saut-ma. (Cf. Southern Chin <sauh 9 M ithan-Naga chd-ek f Manyak sM 9 Angami-NAga Me, 

Shandu s, Lushai, Burmese coll. slie, Manipuri sang, Kami sbang, Burmese Vaw, Tib. ring.) 



136 



THE INDIAN AimQUARY. 



[MAY, 1893. 



(Cf. Singpho fcUfin* Tib. Mng, Bhut. tun, Murmi *<rfm, Magar *dn Kiranti 
r, Takpa, Gyami Fdngr, Burmese ^-) 

TILL MAN. matamisa saut-ma. Tyjj. w ^j ^ e no ticed that tna is prefixed to the word for man.) 

SHORT MAN. matamisa tun-na* J- 

SMALL. Asina. (Cf. Singpho katai, Burmese 4 Karen '* Agami-BTftga A-cM, Newar oM^ a, 

Chinese coll. siao.) 
GREAT. T6m 5-ma. (C/. Karen 44, Namsang-Naga a-dtng, Takpa **> Lushai, Southern, 

Chin t'au e to be fat '.) 

BOTOD. Wa*ngm*g nga^ma. (From the Burmese, Probably an adverbial form, s,ee green.') 
SQUARE. LeSdaung. (Burmese.) 

FLAT. Palat-Vara. (Perhaps, Serpa tt-blib, Bhut. le-llep, Gurung pW-M, Lepcha Ze>6o.) 
LEVEL. Nylrtoma. (Burmese. Both the words, ' flat ' and e level ' are apparently adverbs.) 
FAT. Tom-ma. See above, ' great. 9 
THIN. Asina. See above, e small/ 
WEARY (BE). Naung-via. (Cf. Burmese naung.} 

THIRSTY (BE). We % nga-ta~mat. (We = water. Ngata is probably the Burmese ngat.) 
HUN&RY (BE). Yok-k'aw-na. 

MISCELLAKEA. 

BATES TBOM SOUTH-INDIAN INSCEIPTIONS. 
Ante, Vol. XXI. p. 49, I have treated of some 
dates which, instead of quoting a lunar month, 
give us tHe sign of the zodiac in which the sun 
happened to be on the day intended by the date. I 
now find that this is a common practice in Southern 
India 1 5 and to show this, I propose here to treat 
briefly of the dates of the inscriptions, edited by 
Dr. Hultzsoh in South-Indian Inscriptions, Vol. I. 
I shall begin with the regular dates, and shall 
first take those which leave no doubt whatever 
that the months, referred to in the dates, are the 
solar months. 

1. ,Qn p. Ill, an inscription on the east wall 
of the SomaxLathdsvara temple at Fadavodu is 
dated : * On the day of (the nakshatra) Uttiradam 
(i. e. t UttaraBnadha), which corresponds to tho 
y 6ga Ayusnmat and to Saturday, the thirteenth 
lunar day of the former half of the month of 
Simha of the feulda year, which was current 
after the Safca year 1371 (had passed). 9 
" By the southern luni- solar system the year 
feuHa is Saka 1371 expired, as stated in tho date. 
In that year the Siihha-sr,mkranti took place, 
and the solar month Bhadrapada began, 8 h. 
30 m. after mean sunrise of the 30th July A.D. 
1449. And the European equivalent of the date is 
Saturday, the 2nd August A. D. 1449, when the 
13th Uthi of the bright half ended 8 h. 43 m., 
.aad wlren. the nakshatra was Uttarashadlia fop 
10 fe. 'SO m.; and the yfiga Ayushmat for 4 h. 
i sunrise. By the lunar calendar 



this day was the 13th of tlie bright half of 
vana, gold therefore the month of Sirhha, i, e, 
Bhadrapada, quoted in the date, must bo the 
solar month Bhudrapada. 

2. On p. 70, an inscription on a. stone at 
Arappglikam is dated : * On Wednesday the 
twelfth lunar day of the latfcor half of the month 
of Kumbha of the Al^lMya^amvat^ara, which 
was current after tho Sitkajroar 1488 (had passed).* 

By the southern luui-Holar system the year 
Aksliayo. (or Kshaya) is Salca 1488 expired, as 
stated in the date. In tlmb yoar tho Kumbha- 
samkr&zxti took place, and the solar month Phal- 
guua began, 7 h. 58 ui. after moan Httariso of the 
27th January A.D. If>ti7. And the* European 
equivalent of the date is Wednesday, the 5th 
"February A. D. 1567, when tho liifch tithi of the 
da,rk half ended 20 Ji- 64 m. fif tor mo,n sunrise. 
By tlie lunar oolundar tins wtis the 12th of the 
dark half of the am4nta Mu.gha 

3. On p. 85, an inscription on a stone, built 
into the floor of the court-yard of the Viriiichi- 
puram temple, is dated : On Thursday, the 
day of (the nakaJtatra) Punarvasu, which corre- 
sponds to tlie seventh tauur day of tho former half 
of the month of Mesha of tho Sauinya year, 
which was current after the SA.livAha-Saka year , 
lAVl (had passed).' 

By the southern luni- solar system the year 
Saumya is feaka 14-71 exj)ired, an stated in the 
date. In that year the MSBha-samJsrtati took 



TH same practice is still followed in Orissa. See ante, Vol'. I. p. 04. 



MAY, 1893.] 



MISCELLANEA. 



137 



place, and the solar month Yaisdkha began, 19 h. 
41 m. after mean sunrise of the 27th March A. D. 
1549. And the European equivalent of the date 
is Thursday, the 4th April A. D. 1549, when the 
7tb tithi of the blight half ended 14 h. 44 m. and 
when the nakshatra was Punarvasu for about 
17 h. 44 m. after mean sunrise. By the lunar 
calendar this was the 7th of the bright half 
of Vaisakha, and the day thus belonged to both 
the solar and the lunar Yaisakha. 

4. On p. 78, an insciiption on the north wall 
of the Perumal temple at Ganganflr near Velilr 
is dated:* On the day 'of (the wafcsfeatfra)B6hini, 
which corresponds to Monday, the first lunar day 
of the former half of the month of Bishabha of 
the Pramdthin yeai% (which was} the 17th year of 
(the reign of) Sakalalokachakravartin.' 

According to Dr. Hultzsch, the yearPrara&thin 
imist here be Saka 1261 expired. In that year 
the Vpishabha-samkranti took place, and the 
solar month Jyaishtha began, 9 h. 46 m. after mean 
sunrise of the 26th April A. D. 1339. And the 
European equivalent of the date is Monday, the 
10th May A. D. 1339, when the first tithi of the 
bright half ended 11 h. 33 m., and when the ^afe- 
*1t,atra was Bdhini for 7 h. S3 na. after mean 
sunrise. By the lunar calendar the da,y was the 
first of the, bright half of Jyaishtha, and it there- 
fore belonged to both the solar and the lunar 
Jyaishtka. 

5. On p. 104, an inscription on the south wall 
of a Mandapa at the base of the Tirumalai rock 
is dated : * On 'the day of (the nafahatra) Utti- 
ra(tddi (i.e., Uttarabhadrapada), which corre- 
sponds to Monday, the eighth lunar day of the 
former half of the month of Dhautis of the 
Amanda, year, which was current after the Saka 
year 1296 (had passed). 9 

By the southern luni-solar system the year 
Ananda is Saka 121)6 expired, as stated in the 
date. In that year tho Dhanu^-samkr&nti 
took place, and the solar month Pausha "began, 
20 h. 21 m. after mean sunrise of the 27th 
November A. D. 1374. And the European equi- 
valent of the date is Monday, the llth December 
A.D. 1374, when the 8th tithi of the bright half 
commenced 3 h. 41 m., and when the moon entered 
the nal&nhatra Uttarabhadrapada 3 h. 17 m. 
after mean sunrise. By the lunar calendar this 
day fell in the bright half of Pausha, and it 
therefore belonged to both the solar and the lunar 
Pausha. 

The four following dates (Nos. 69) do not 
work out properly. 

6. On p. 74, an insciiption on a stone at Sattu- 
vdchchcri nearV&ftris dated: * On Wednesday, 



the thirteenth lunar day of the dark half of the 
month of Makara of the Yuva-sariwatsara, 
which was current after the Saka year 1497 (had 
passed). 3 

By the southern Inni-solar system the year 
Yuvan is Saka 1497 expired, as stated in the date. 
And in tbat year the sun was in the sign Makara, 
or, in other words, the solar month Magha lasted, 
from 4 h. 57 m. after mean sunrise of the 29th 
December A.D. 1575 to 15 h. 51 m. after mean 
sunrise of the 27th January A.D. 1576. During 
this time there was only one 13th tithi of the 
dark half, and this tithi lasted from shortly after 
sunrise of Thursday, the 29feh December, to about 
the end of the same day, and it cannot in any 
way be joined with a Wednesday. In my opinion, 
the word Makara of the date is probably an 
error for Daanu]?.; for the Bhanuft-sam- 
kranti of the same year took place 20 h. 36 m. 
after mean sunrise of Tuesday, the 29th Novem- 
ber A.D. 1575, and a 13th tithi of the dark half 
ended on the following day, Wednesday, the 
30th November, 5 h. 15m. after mean sunrise. 
This day would belong to the solar Pausha, and 
by the lunar calendar to the amdnta M&rgasirsha. 

7. On p. 80, an inscription on the base of the 
tsvara temple at TeUflr near Velur is dated: 
' On the day of (the naksliatra) Tiruvonam (i.e^ 
Sravaaaa), which corresponds to Monday, the 
fifth lunar day of the former half of the month 
of Karkataka of the Sddhdrana year (and) the 
Saka year 1353.' 

By the southern luni-solar system the year 
S&dMrana is Saka 1352 expired (or 1353 current). 
And in that year the sun was in the sign Karkafa, 
or, in other words, the solar month Sr&vaxia 
lasted, from 23 h. 13 m. after mean sunrise of the 
28th June to 10 h. 30 m. after mean sunrise of the 
30th July A.D. 1430. During this time there 
was only one 5th tithi of the bright half, and this 
ended 17 h. 34 m. after mean sunrise of Tuesday, 
the 25th July, when the moon was in Hasta (13), 
not in Sravana (22), and which therefore clearly 
is not the day of the date. In Saka 1352 expired, 
the year of this date, the only fifth of the bright 
half on which the moon was in Srava^a was 
Monday, the 20th November A.D. 1430, which 
by the northern calendar was M&rga-sudi 5, and 
which also was the 22nd day of the solar Marga- 
sirsha. Now, as the solar Margasirsha of the 
north would in the south be called the month of 
K&rttigai, I am inclined to think that Monday, 
the 20th November A.D. 1430, is really the day 
of the date, and that in the date the word 
KarJcafaJsa has been erroneously put for Kdrttigai. 

8. On p. 108, an inscription at the Ammaiap- 
p&svara temple at Padavedu is dated : * To-day, 



138 



THE INDIAN ANTIQUARY. 



[MAT, 1893. 



which is (the day of the nakshatra) RSvatl and 
Monday, the seventh lunar day of the former 
half of the month of Karkataka, which 8 was 
current after the Saka year one thousand one 
hundred and eighty (had passed}. 9 

In Saka 1180 expired the sun was in the sign 
Karkata, or, in other words, the solar ^rdvana 
lasted, from 11 h. 5 m. after mean suniise of the 
27th June to 22 h. 21 m. after mean sunrise of 
the 28th July A. D. 1258. During this time 
there was one 7th tithi of the bright half, which 
commenced 3 h. 58 m. after mean sunrise of Mon- 
day, the 8th July, and ended 1 h. 46 m. after mean 
sunrise of Tuesday, the 9th July. Here we might 
feel inclined to assume that the tithi had been 
joined with the day on which it- commenced ; but 
on Monday, the 8th July, the moon was in Hasta 
(13) and Chitra (14), not in RSvatl (27). Under 
any circumstances the date appears to contain an 
error, but what the exact error may be I am un- 
able to decide. If the word Earkataka of the 
date were a mistake for Kdrttigai, the 7th tithi of 
the bright half would end on a Monday, the 4th 
November A. D. 1258, which, by the northern 
calendar, was M&rga-sudi 7 and also the 7th day 
of the solar Mfcrgasirsha ; but on that Monday 
, the nakshatra, was Sravishth& (23), not RSvati 
(27). Again, if in Saka 1180 expired we were to 
search for a Monday on which the moon was in 
Revati and on which also a 7th tithi ended, we 
should find this to have been the case on Monday, 
the 24-th June A. D. 125S ; but that Monday was 
the 7th of the dark half, and on it the sun was in 
the sign Mithuna. 

9. On p. 125, an inscription on a pillar in the 
Mandapa in front of the B&jasimhavarm&ivara 
shrine at K&iichipuram is dated: * On the day of 
(the nakshatra) Te*r (i.e., "Rdhi^l), which cor- 
responds to Tuesday, the seventh lunar day of 
the latter half of the month of Makara of the 
Kllaka, year, which was current (during the 
reign) of Kambanna-udaiyar.' 

According to Dr. Hultzsch, the Kilaka year 
mnsfc here be Saka 1291 (current, or 1290 expired). 
In that year the sun was in Makara, or, in other 
words, the solar M&gha lasted, from 15 h. 27 m. 
after mean sunrise of the 26th December A. D. 
1368 to 2 h. 21 m. after mean sunrise of the 25th 
January A. D. 1369. And during this time the 
7th tithi of the dark half ended 7 h. 5 m. after 
mean sunrise of Monday, the 1st January A, D. 
1369, when the moon was in Chitrfi, (14), not in 
Bohini (4), and which clearly is not the day of the 
aate.I am unable to suggest any correction of 
*nis date, a&et caa only say that during the solar 



of Saka 1290 expired the moon was in 
Rohini at sunrise of Thursday, the 18th January 
A. D. 1369, which was the 10th of the bright half 
of the lunar Magha; and that the whole year 
Saka 1290 expired contains no Tuesday, either in 
the bright or in the dark half of a lunar month, 
on which the moon was in Rohinl. 

10. Differing from the above, a date on p. 84, 
from an inscription inside the front Gopura of the 
YiriGchipuram temple, gives us the solar month, 
and both the day of that solar month and the 
lunar day, without stating, however, whether the 
lunar day belonged to the bright or to the dark 
half. Dr. Hultzsch translates the date thus : 'On 
the day of (the nakshatra) Anusham (i.e., Anura- 
dha), which corresponds to "Wednesday, the sixth 
lunar day, the 3rd (solar day), of the month of 
Fafcguni (i.e., Phalgunt) of the Visvdvasu year, 
which was current after the Saka year 1347 (had 
passed). 9 

By the southern luni-solar system the year 
Visvftvasu is Saka 1347 expired, as stated in the 
date. The month of Panguiii is the solar Ohaitra 
of the northern calendar; and the nakshatra 
Anurddha, joined, in or near Bhdlguna, with the 
sixth lunar day, shows that this sixth lunar day 
belonged to the dark half of the lunar month. In 
Saka 1347 expired the Mina-saihkr&nti took 
place, and the solar Ohaitra began, 15 h. 42 ia, 
after mean sunrise of the 24th February A. D, 
1426 ; and the European equivalent of the date is 
Wednesday, the 27th February A. D. 1426, 
when the 6th tithi of the dark half (of the amdnta 
PMlguna) ended 20 h. 30 m"., and when the moon 
was in Anurftdha for. about 23 h. after mean 
sunrise. 

Another date in Dr. Hultzsch's volume (p. 60. 
verse 21), which also, like the dates 19, quotes a 
sign of the zodiac, may be omitted here, because 
it has been already treated by Dr. Fleet, ante, Vol. 
XIX. p. 426. But I woujd take this opportunity 
to say a few words about the date of the copper- 
plate in the possession of the Syrian Christ- 
ians at Kottayam which was first given in this 
Journal (Vol. I. p. 229) by the late Dr. Burnell, 
and which has again been drawn attention to by 
Dr. Hultzsch, ante, Vol. XX. pp. 287 and 289. 
According to Dr, Hultzsch's translation the date 
is this : On the day of (the nakshatra) B6hini, 
Saturday, the twenty-first of the month of Mlna 
(of the year in which) Jupiter (was) in Makara 
(within the time) during which the sacred rule of 
the illustrious Vlra-R&ghava-chakravartin . , . 
was current. 1 



Dr. Burnell, when writiug about this dafce, 




oversight. 



MAT, 1893.] 



BOOK NOTICE. 



189 



mentioned that he had shown it to the ablest 
native astronomer (K. Krishna Josiyar) in South- 
ern India, and that in two days he received from 
him the calculation worked out, proving that the 
year of the date was A. D. 774, and that this was 
the only possible year. Now I am sure that the 
calculation which Dr. Burnell received from the 
native astronomer was correct, though Dr. 
Burnell, instead o saying A. D. 774, should have 
said A. D. 774-775 ; but A. D. 774-775 is not the 
only possible year. For I can myself point out 
two days either of which would suit the astrono- 
mical requirements of the date, Saturday, the 
10th March A. D. 680, and Saturday, the llth 
March A. D. 775. 

- In Kaliyuga 3780 expired the Mina-samkrtati 
took place, and the solar Ohaitra began, 14 h. 
55 m. after mean sunrise of the 18th February, 
A. D. 680; and, accordingly, the 21st day of the 
month of Mina (or Chaitra) was Saturday, the 
10th March A. D, 680. On that day the moon 



entered B6hinl about 6 h. after mean sunrise, 
and on the same day Jupiter was in the sign 
Makara, which it had entered on the 26th Nov- 
.ember A. D. 679. 

Again, in Kaliyuga 3875 expired the Mina- 
samkranti took place, and the solar Ohaitra 
began, 4 h. 53 m. after mean sunrise of the 19th 
February A. D. 775, and, accordingly, the 21st day 
of the month of Mina (or Chaitra) was Saturday, 
the llth March A. D. 7 75. On that day the moon 
was in Rdhinl for about 17 h. after mean sunrise, 
and Jupiter was in the sign Makara which it had 
entered on the 17th October A. D. 774. 

Perhaps there may be other days which also 
would suit the date. But even if this should not be 
the case, I know too little of the history of South- 
ern India to be able to say, which of the two 
possible equivalents of the date, given above, 
would be preferable. 

G-ottingen. F. KIELHOBN. 



BOOK 

KA.LHAWA/S RAJATARANCHNT, or Chronicle of the Kteigs 
of Kashmir, edited by M. A. STEIN, Ph.D., Princi- 
pal, Oriental College, Lahore, Vol. 1. Sanskrit text 
with critical notes. 

The two great Asiatic nations, with a very 
ancient but isolated civilization, afford a striking 
contrast in their treatment of history. The 
Chinese possess not only authentic chronicles, 
going back year by year to the eighth century 
B. 0., but also historical accounts of their royal 
dynasties, beginning from a period considerably 
earlier than 2000 B. 0. India, on the other hand, 
did not produce any work of even a quasi-histori- 
cal character till more than a thousand years 
after the commencement of our era. That a 
people so intellectually gifted as the Indians, who 
reached an advanced stage in philosophical specu- 
lation, and showed great accuracy of observation 
in linguistic investigations several centuries before 
Christ, should have entirely lacked the historical 
sense, is certainly a remarkable phenomenon. 
The explanation is probably to be found in the 
fact that when the Aryan conquerors had over- 
spread the plains of Hindustan, the Indian mind, 
influenced by the climate, turned more and more 
away from the realities of active life towards 
speculation, arriving as early as the sixth 
century B. C. at the conclusion that action is a 
positive evil. Hence it is not till the twelfth 
century of our era that the .first Indian work was 
written which at all deserves the name of a history, 
viz., Kalhajia's Chronicle of the Kings of 
Kasmir. Yet even in that author, as Prof. Weber 
says, the poet predominates over the historian. 

The Rfijatarafrgini first became known through 
Horace Hayman Wilson's essay on the Hindu 



NOTICE. 

History of Kasmir, published in 1825. Ten 
years later the editio princeps appeared under 
the patronage of the Hoyal Asiatic Society of 
Bengal. This edition is based mainly on a 
Devanagari transcript from a fearada MS., which 
has now been proved to be the original of all 
known MSS. of the Rdjatarangint Its value is 
not great, owing to the numerous mistakes made 
in the course of the transcription, and to liberties 
taken with the text through ignorance of the 
topography of Kasmir on the part of the Pandits 
who undertook to edit tlie work. 

Troyer's edition, published- at Paris in 1840, 
and comprising only the first six caiitos,,was based 
on the same materials. Though an improvement 
on its predecessor, it is still very defective, and 
proved of but little use to General Cunningham 
in his chronological researches. 

No further progress in our knowledge of the 
fidjatarahgini was made till 1875, when Prof, 
Biihler undertook his tour in search, of San- 
skrit MSS. in Kasmir. This scholar, whose 
researches have thrown more light on the ancient 
history of India than those of perhaps any other 
living Sanskritist, then discovered the codex arche- 
typus of all existing copies of the Rdjatarangini. 
It was fortunate that Dr. Stein, a pupil of Prof. 
Biihler, was enabled to visit the Yalley of Kasmir 
in 1888 and the following years, one of his objects 
being to obtain possession of this valuable MS. 
with a view to editing it. Though he found it to 
be still more difficult of access than it had been 
during the lifetime of its former owner, on whose 
death it had to be divided among the heirs, Dr. 
Stein's persevering efforts were at last crowned 
with success in 1SS9. 



140 



THE INDIAN ANTIQUARY. 



[MAY, 1893. 



The Rdjatarahgini consists o eight cantos or 
tarangas, comprising altogether nearly 8,000 
verses, andis composed in the ordinary Sloka metre . 
The codex archetypus, when obtained by Dr. 
Stein, proved to contain the -whole of the work, 
with the exception of one leaf in the middle and 
one at the end, these having probably been lost 
when the partition took place. The name of the 
copyist, Ratnakantha, is given in the colophons 
to some of the tarangas, but the date is nowhere 
stated. However, as the dates of various other 
works copied or composed by the same writer range 
from 1648 to 1681 A. D. s the MS. in question 
may safely be assigned to the latter half of 
the seventeenth century. Though written in a 
difficult hand, as may be seen from the two fac- 
simile specimen pages reproduced in Dr. Stein's 
edition, the MS. is remarkably free from corrup- 
tions and mistakes. The faithfulness of the 
transcription is proved by the fact that the 
lacunas, which vary in length from one syllable 
to several verses, being indicated by dots and 
empty spaces, are left even where it would have 
been easy to supply the missing letters. 

Dr. Stein conjectures that the original of 
Ratnakantha's MS, must have been a very old one, 
because in one particular passage the copyist is 
in doubt whether to read H^t or ^t, a confusion 
which could only be due to a peculiarity of the 
S&rada character, not to be found in S&rada inscrip- ' 
tions later than the beginning of the thirteenth 
century A. D. The syllables ^ andjff-^Sre in 
this older form of the S&raa^jafa&*cter almost 
identical in form, as e ig.-aiways written with a 
vertical stroke bef o/#the consonant (f?T =%). It 
must, howe^r,be^orne in mind that the characters 
used in*3S38. may very well have differed from 
those employed in coins and inscriptions. This 
peculiar method' of writing, e is also to be found 
for instance in a Devangarl MS. of Shadguru- 
sishya, dating irom the end of the fourteenth 
century. 

It being evident from what has been said that 
Dr. Stein's edition is practically based on a single 
MS., the question as to whether the oodex 
archetypus contains any old glosses becomes 
one of primary importance. It is a satisfaction to 
be informed that there are actually many valuable 
marginal notes on, details of the topography of 
KaSmlr, besides various readings and corrections, 
supplied by four different hands. The annota- 
tions of two of these, designated as A 2 and A 3 , 
axe old and of considerable critical value. A 2 , 
probably r a contemporary of Ratnakanfcba, 
apfcei&ato i^ve revised from the same original 
what % <SopyJst had written, and to hare 
added iffe'-ft^tts and various 'readings whicjb the 
copyist had oiaitka," 'TBte. additio-ne J A* are of 



especial value, inasmuch as he fills up ths lacuna* 
in cantos i to vii not from conjecture, but, as the 
evidence adduced by Dr. Stein shows, from a MS- 
independent of the original copied by Batna*. 
kaabha. As there seem, however, to be no traces 
of its use in later copies of the Rdjataranginif 
this MS. has in all probability been irretrievably 
lost. Unfortunately the text of Batnakantha con* 
tains numerous corrupt passages in the last third 
of the seventh and the whole of the eighth canto, 
while the lactmce are here rarely filled up by As* 
Considering that this part of the MS. comprises 
rather more than one-half of the whole work, theQ 
omissions are much to be deplored, particularly 
as the increased trustworthiness of the narrative, 
as it approaches the times of the author, is counter- 
balanced by obscurity due to corruptions. 

Dr. Stein's critical notes show that he has pro- 
ceeded with great caution in dealing with a task 
beseb with serious difficulties, and the parallel 
passages which he brings to bear on obscurities 
in the text are evidence of the extreme care with 
which he has executed his work. That there B 
still scope for emendation in the eighth eanto> 
Dr. Stein is himself the first to acknowledge ; , 
but it will be clear to all Sanskrit? sts, who- 
examine his edition, that he has accomplished his 
task with all the thoroughness possible in the 
circumstances. Dr. Stein is to be congratulati- 
on Twing l)^or. able, zot ly to produce the flrs$ 
trustworthy edition of so important a work as tbtf ; 
RdJQtara&gwt, but to study on the spot in tk4 
course of the last four years the topography o 
Kaamtr, on a knowledge of which the full com- 
prehension of that work so largely depends. It is 
also -fortunate for the subject that this combined 
task has fallen into the hands of so persevering, ' 
energetic, and enterprising a man. Sansk$t 
scholars will look forward with much interest to 
the appearance of the second volume, which,beside 
an introduction and exegetical notes on the text 
is to contain a commentary on all matters of histo- 
rical, aroh&ological, and topographical interest 
occurring in Kalhaaa's narrative* On the comple- 
tion of that volume Dr. Stein will have accom* 
plished a work complete in itself, which will add 
much, to our knowledge of tho history and* 
archaeology of mediaeval India. It seems a pity 
that the book should have been published in the> 
very unwieldy form o atlas folio. But as it has 
been brought out under the patronage of the 
KaSmir State Council, this practical drawback wast, 
perhaps unavoidable. We have' hero a>notfep 
recent instance of the enlightened support extend* 
by Indian Princes to the promotion of 
.and to the preservation of the ancient 
of their country 

Qqfwd, , 



JUNE, 1893.] TAMIL HISTOEIOAL TEXTS. 141 

TAMIL HISTORICAL TEXTS. 

BY V. KANAKASABEAI PILLAI, B.A., B.L. 

No. 4. THE VIERAMA-CEOLAN-ULA. 

SIX years ago, during one of my official tours, I halted at Tanjore, and visited the 
SarasvatJ-Mahal, or the rt Palace of the Goddess of Wisdom " in that town. This 
building forms a part of the residence of the late Rfij&s of Tanjorei and is so called because 
it contains a vast library of miscellaneous -works composed in Sanskirit, Marathi, Tamil, 
and English, printed and in manuscript, collected by successive Rajas. The volumes I found 
neatly arranged and labelled, and catalogues of the books available for the visitor, whose 
curiosity might tempt him to see what treasures of the ancient lore of the country lie buried there. 
I did not examine the catalogues of Sanskrit books, because I knew that Dr. Burnell, who 
was employed as a Judge for several years at Tanjore, had examined the whole library, and had 
described everything of that kind that was valuable. But I carefully went through the lists 
of Tamil works, and found two manuscripts, bearing respectively the titles V"ikrama-Ch6Jan- 
Uia and Kiddttunga-Chdian-TJia, which, seemed to be of some historical value. They were 
written on palmyra leaves, about a foot long and one and a half inch broad. The leaves were 
written on both sides and in clear characters ; but they were fast decaying, the edges breaking 
under the slightest touch, tiny insects, more diligent than the antiquarian, having already gone 
through every leaf of the manuscript and "read, marked and digested" a great portion of it, 
A Tamil Pandit, who accompanied me, and who was an ardent admirer of the ancient masters 
of Tamil poetry, was in raptures over the two poems, especially their latter parts, in which 
the author describes in very lascivious strains the amorous demeanour of the women of the 
palace at the sight of the king ; but to me the introductory portions, wherein the ancestry of 
the Chola princes is given, was of absorbing interest. It struck me at the time that the poems 
would furnish a clue to the tangled genealogy of the Chdjas, which at present cannot 
be unravelled with the side of information afforded by inscriptions alone. I had them 
copied at once. Some months afterwards, the late Tyagaraja Chettiy&r, Tamil Pandit of the 
Government College, Kumbhak&nam, who had copies of these poems with him, having kindly 
lent me his manuscripts for my use, I compared them with the copies taken at the Sarasvati- 
Mahal, and found little or no difference, except a few blunders made by copyists. 

I give below the text and translation of the first 182 lines of the Vilcrama-OMlan^UU. 
The rest of the poem is of no value to the student of history, and is besides of too licentious a 
character to be rendered into English. As denoted by the title, the work belongs to the class 
of metrical compositions known in Tamil as " uia." This name is derived from the root uld, 
which means 'to stroll' or *to go in state.' Poems of this class usually begin with an account 
of the ancestors of the hero, then depict his personal appearance when he sets out from his 
mansion, followed by his vassals and servants, and conclude with a very elaborate description 
of the enamoured behaviour of the women of his court, young and old, the eagerness with 
which they await his appearance, their joy and confusion when his eyes meet their gaze, their 
sorrow and sadness when he passes out of their sight. The poem is one of the best of its kind 
in the Tamil language. For elegance of expression and richness of imagery it may be 
compared to Moore's Lalla Rookh. It is composed in the N&risat-JeaU-veiipd metre. The name 
of the author is not known. 

The poem begins with the genealogy of the Chdjas, which is traced through Brahma, 
the Sun, and other mythological personages to the king, who is said to have built high banks on 
both sides of the bed of the river K&viri, The name of this king is mentioned in the 
Kalingattu-Parani as Karikala-Chdla. His successors are described as follows : 

I. The king, who set at liberty the ChSra prince, on hearing the poem EaJavali sung by 
the poet Poygai, This is Sengat-Ch6]La ; see my translation of the Kalavali, ante, Vol. 
X7IILp.afi8. 



142 THE INDIAN ANTIQUARY. [JUNE, 1893. 

IL The victor of many a battlefield, who bore on his person no less than 96 scars gained 
in battle. 

III. He who constructed a roof of gold to the sacred hall in the temple at Chidambaram. 
From the Leyden grant it appears that this king was Parftntaka-Chdla. 1 He also bore the 
title of Vlra-Waraya^a-Chdia. 2 

IV. He who conquered the Malain&Ju, i.e., most probably the Kongu and Chra countries, 
and killed 18 princes in retaliation for the insult offered to his envoy 3 

Y. He whose armies seized the countries bordering on the Gangft and KadL&ram. 4 

VI. He who defeated the king of Vanga, and thrice attacked Kalya^a, the capital of the 
Western Chalukyas. 5 

VII. He who won the battle of Koppa (or Koppai). The inscriptions of this king, com- 
mencing with the words Tirmnagal maruvfya sehgol v$ndan, are found in many parts of 
the Tamil country, and it appears from them that he was known by the title of Udaiyftr 

alias K6-Parakesarivarman. 



VIII. He who made a sarpa-sayana, i,e. a couch or bed in the shape of a coiled serpent, 
for the image of Vishnu at Srirangam. 

IX. The victor of KftqLal-sa3iganaa. a 

X His successor, of whom, no particulars are given. 

XL He who chased the Pft^dyas, defeated the Chera, twice quelled the rebellion at 
Sftlai, annexed Konka^am aud Ka&n^lam, caused the death of the proud king of the 
Mftra^tas, and abolished all tolls throughout his kingdom. This is Udaiytir 'Sn-KajarAjadSva, 
Mas K6-Rajaksarivarman, whose inscriptions begin with the words Tirumagal pola 
jierunilachchelmyum,? 

XII. Vikrama-Oh6Ja, the hero of the poem, and the son of the last mentioned king. His 
inscriptions begin with the words Tim m-anni mlara, and are found in several of the large 
temples in the Tamil districts. He bore the title Udaiyar Sri-Raj6ndra-Ch61ad3va, alias K6, 
Parafcesarivarman. 8 

^ Then the poem describes the king's bed-room, his morning-bath, prayers and dress, of 
which his jewels form the most conspicuous part. The usual complimentary phrases describing 
the reigning king as the consort of the goddess of the Earth and of the goddesses of Wealth and 
Victory occur here. This helps us to understand the allusion in almost every inscription of this 
period to Bhuvanam-muludum-u^aiya or Ulagam-muludum-u^aiy&l, i.e. the goddess of the 
Earth, as the mistress of the king. After a tedious and overdrawn account of the royal 
elephant, the poem proceeds to give a vivid sketch of the pompous pageant which the procession 
of an oriental king always presents. The king is seated on an elephant under the shade of 
a magnificent parasol, while his attendants fan him with chauris. Hugo sea-shells and pipes 
are blown; the big drums thunder; the royal bodyguard, with drawn swords, appear behind 



l *M Bw-BoM. India, Vol. IV. p. 217. Mamal of the Mam DWrirt, YoJ. IL p. 369. 

I,<Jt^ ^ - * *"*". - 

Kaia 8 ^ 3 p b !o?^I 8 n BfiJ ' ndra ' GhOJa ' who boasta in to inscriptions to havo conquered the CMgft and 

Tto aame battle fc motioned fa tmpnbliahed iuaoripMous of Ko-BajaWsariyarmau, Ka S Vl.Bftj6ndrad&va. 

ia Kuiattute* i. (A. D. ices 



A. D. 1112 



, 1893.] TAMIL HISTOBIOAL TEXTS. 143 

him ; the tiger banner flutters in the breeze; and before and on both sides of him come, mounted 
on horses, his vassal kings and nobles, an interesting and detailed list of whom is given : 

1. Foremost in the brilliant assemblage of princes is the Ton^aiman. This is evidently 
the Pallava king, who was at this time a feudatory of the Chdlas. He is said to have 
defeated the Ch&ras, the Ptadyas, and the kings of M&ava, Simliala and Konkana. 

2. Munaiyar-k6n, or the king of Munai, a place now known as Tirumunaippadi. The 
word Munaippadi signifies a war-camp, and the place appears to have been so named because 
it marked the boundary between the OhSla and Pallava kingdoms, before the latter had merged 
into the Ch&la dominions. 

3. Ch6Ja-kdn, or the viceroy of the Oli61a kingdom proper. 

4. The Brahman Kann.an, This name is a Prakrit form of the Sanskrit Zrishna. He is 
said to have been a native of the town of Kafijam, which is I believe now called Kafijaato 
and is in the Tanjore district. He was a minister in charge of the palace and the treasury. 

5. Vanan,, or the Baria king. 

6. Kalingar-kdn, or the king of Kalinga, His capital was Kalinganagara, the modern 
Kalingapatam in the Yizagapatam district. 

7. Kadavan, the king of the hill-fort of Seftji. As Kadtavan, c the forester/ is a Tamil 
tsynonym of the Sanskrit Pallava^ he appears to have belonged to the Pallava royal family. His 
fortress 'Senji, which is spelled Gingee in English, belongs to the modern South Arcot district. 

8. The king of VdiiftqLu. This is the ancient name of the southern part of the 
Travancore territory. 

9. Anantapalan, who is said to have been famous for his charities. 

10. Vattavan. This seems to be a Tamil form of the Sanskrit name Vatsa. He stormed 
the three-walled town of Manual, which {was defended by JLryas. In the inscriptions of 
Rajgndra-Gh&la, this town is referred to as conquered by the king, and the name is coupled with 
Kafakam, indicating most probably that Mannai and Kaiakam were identical or adjacent to 
each other. Katakazn is the modern Guttack in the province of Orissa. 

11. The king of ChSdin&Ju. This may be Chdi or Bund&lkhand, but is more probably 
another ChSdi, a petty principality in the Tamil country, the capital of which was 
Tirukkdvalto in the South Arcot district. 

12. The chief of Agaikkftval, t. e,, Tiruvanaikklval in the Trichinopoly district. 

13. Adigan, This is the title of the chiefs of Dharmapari in the Salem district, the 
ancient Tagadto or Takafa. 9 

14. Vallabhan, the CTuiambag, t, a. the king of Wulambavadi, a division of the Mysore 
territory, 

15 Tirigattaio. p. e. the king of Trigarta]. 

This description of the king's appearance in public agrees so well with what Marco Polo, 
the Venetian traveller, saw about two centuries later when he visited* Southern India, that I am 
tempted to quote his words. "It is a fact," says he, "that the king goes as bare as the rest, 
only round his loins he has a piece of fine cloth, and round his neck he has a necklace entirely of 
precious stones, rubies, sapphires, emeralds and the like, in so much that his collar is of great 

value The king aforesaid also wears on his arms three golden bracelets 

thickly set with pearls of great value, and anklets also of like kind he wears on his legs, and 
rings on his toes likewise. So let me tell you, what this king wears between gold and gems and 
pearls, is worth more than a city's ransom. And there are about the king a number of Barons 

9 An inscription of an Adigaim>u; appears at pa'ge 106 of Dr. Hultzsch's South-Mian Inscriptions, Vol. I. 



344 THE INDIAN -ANTIQUARY- [JuffE, 1893. 

in attendance upon him. These ride with him, and keep always near him, and have great 
authority in the kingdom, they are called the king's trusty lieges." 10 

j TEXT. 

Atti mukattuttamanai nittaninai chittamS. 
Tavalattamarai tatar k8vil 
Avalaipp6rrutum amntamil kuritt 



Ohir tanta tamaraiyal kelvan tiruvutarak 
K&r tantavuntik kamalattu partanta 
AtikkadavuddichaimukanumSnkavanran 
Katarkula maintan Kfi.cnipanum mStakka 
5. Maiyaru kadchi Maricliiyum mandilam 
Oheyya tani yalitte'rdnum maiyal kur 
Chintanai avirku murrattiruttSrin 
Maintanaiyurnta maravfinum paintadat 
Taduturaiyil adupuliyum pulvayum 
10. Kuda niruddiya korravanum nidiya 
MakaYimanantanaiyuranta mannavanap 
Pdkapuripuranta pupatiyum y&kattu 
Kuralariya manukkunarntu kurrutku 
TSra valakkuraitta Chembianum mSralin 
IS* T6di maraliyolippa mutumakkal 

Tadi pakutta tarapatiyum kudfcrtam 
T^nknm eyil erinta Ch61anumSrkadalil 
Vinkunir kil kadalil vidddnum &nkup 
Pilamatanir pukkuttan proliyal NAkar 
20. Kulamakalaik kaippidittakfivu mulakariyak 
Kakkum chiru puravu kakka kalikfirntu 
Tfikkum tulai pakunta tfiyonum mSkkuyarak 
Kollum Kudakakkuvadfldaruttiliyat 
Tallum tirai Ponini tant6nnm tellaruvich 
25. ChennippuliySriruttikkiri tirittup 

Ponnikkarai kanda pupatiyum minnarujiu 
M^takka Poikai kavi kondu Villavanai 
PAtattalai vidda p/irttipanum miteltt 
Menkonda tonnurrin melumiru munra 
30. Puakonda Yenyippuravalanun kankonda 
K6tilatt6ral kuwikkuntiru manran 
Katalar pon meynta kavalanun tAtarkHyp 
Pandu pakal onrilironpatu chiramun 
Kondu Maladnadu kondonum tandinar 
35. Kanka natiyum Kadaramum kaikkondu 

Chinkfitanattirunta OhemTbiyanum Vankattai 
Murrum muranadakki mummadipdyk Kaliya^am 
Cheyra tani yAnaich chfivakanum parralarai 
V8ppattadu kalattu vSlankal' tlyiramum ' 
40, Koppattoru kalirrar kondonu mfippalanul 
Padaravat Ten^-Aranka mSyarkkup panmanjy& 

Mweo Polo'* Travels, by Col. Yule, Vol, IL Bh IU. Ohftp. XVII. 



JTOTE, 1893.] TAMIL H1STOBICAL TEXTS. 145 



Ladaravappayalamaittfinam 
Chanfcamattu kollum. tanipparagikkennirainta 
Tunkamata yanai tunittdnum afikavanpin 

45. Kaval purintavani katfcavanum enrivarkal 

Puvalayam murrain. purantafcar pin mSvalartam 
Chglaitturantxi chilaiyaittadintirukar 
CMlaikkalam arutta taadinAn mlaik 
Kadal kondu Konkanaman Kannadamankaikkon 

50. Dadal konda Maraddarachai yudalai 
Yirakki vada yaraiy^ yellaiyayttollai 
MarakkaliyuncTaunkamam marri yarattikiri 
V^rittikiri valamaka vantalikku 
Marirpoli t&l Apayaykup-parvilankat 

65. Tonriya k6n Vikkiramaclidlaii vSddaittumbai 
Munrn mnrachu makil mnlanka nonralaiya 
Mummaippuvanam purakka madikavittu 
Chemmaittanikkol tichaiyalappa vemmai 
Vidavndpaduttu vilukkavikai eddu 

60. Kadavndkaliru kalippa cliudarclifir 
Inaitt&r makudam irakki archar 
Tunaittal apichekanchudi panaitt^ru 
Niraliy^lTim nilaviiliyeluntan 
P6riiliyonrar potu njkki diir^min 
65. M6ya tikiri viri m&kalaiyalkur 

Ruya nila madantai tolkalinum chayaliu 
Ndtumulakafikal Slnntanittudaiya 
Kdtil kula mawkai konkaiyinum p6til 
Niraikinra chelvi nedunkankalinnm 
70. UraikiBra n4Jil oro. nM araikalark&l 
Tennar tirai alanta mnttirchilapundu 
Tennar raalai S,raclich6raiiinta tennar 
Varavidda tenral adi varuda radkan 
Poravidda p^r&yam p&rra iravidda 
75. Nittilappantarki] niailapp^yalir 

Rottalar millai tunaittolam maittadan 
Kannum mulaiynm periya kaliyannam 
EiiEtumnlakaiikal eludaiya pennanafiku 
Peyta malar flti pen oliakkiravarttiyudan 
80. Eytiya palli initeluntu poyyata 

Ponnitturai xaanchanamadip pucimrarkai 
Kannifetalirarukin kappanintu munnai 
Mayaikkoluntai velli raalaikkolnntai mavulip 
Piraikkoluntai vaitta piranai karaikkalatfcu. 
85. Chekkarppaai vicliumpai teyvattaniohctiudarai 
Mukkad kaniyai mudivananki mikknyarnta 
Tanattolil mudittu chslttum takaimaiyin 
MSnakkalankal varavaruli t6nmoittu 
Chulumalar mukattu chonm&makaludanS. 
90. Talnmakarakkulai tayanka "viliin 
Tada mnlaippar madantai tannudan tdlir 



146 THE INDIAN ANTIQUARY. [JUNE, 1893. 

Chudar manikkeyuran chftlntu padaran. 
Tanippilapperunkirttit taiyaludan 
Mamkkadakankaiyil vayankap panippacta. 

95. Muyafikuntiravudane nmnmr kodutta 
Vayaiiku mani m&rpininmalka va} T anka 
Varunkorra matirkumanankinTidan& 
Marunkirrirnvndaival vayppat tiruntiya 
Vannappadimattaru peraniyanintu 

100. Yannattalavin vanappamaittuk kannntaldn 
Kaman cbilai ranakka Yclfikiya kaddalakait 
Tama mudivanakkam tantanaiya kAmarupfia 
Kolattodu peyarntu k6yirpuraninru 
Ealattirun kadakkaliru fialattu 

105. Tan^ mulan kuvataiirittanakketirS 

Vane nmlankinnm v/inradavi vanuk 

Kaniyumaruppumadarkaiyuminmai 

Taniyum yamaracliataudama tuniyar 

Pariya porunkodi kanattup panaikka 
110. Ariya oru tanfiyafci kariya 

Malaikkoddai madittidiyak kuttTim 

Kolaikk6ddu venkAla kSddam malaitt6da 

Vuru matam tanatfiyaka vulakattu 

VSru matam peril vSkattar kdronatS 
115, Tankipporaiyarrattattam pidar ninru 

Vankipporaiyai m^nmulutu m6nkiya 

KorrappnyamiraiidarkfimAn 



Murrapparintatarpin mun pfitam marra 
Yaruttamatu marantu matirattu vfilam 

120. Parutta kadantilaittuppayap perukkat 
Tuvaittu maturachuvadu mitittfidi 
Yavarrinaravanka^dari yiyarrai 
Yalittavan eukfimrinatalflninru 
Kalittanavenyavakknfikalira ~ nelittiliya 

125. V8rrupptilattai Y&ittukkotittamaru 

Ldrrupparumafinarlnnnyiraik kftyruk 
Karuttumayirapataninratanai 
Yiruttippadi padiya'ySrit tiruttakka 
Koryak kavikai ni larrakkulirntiraddaik 

130. Karraikkavariyilankalachaippa ~ vorrai 
Valampuriyuta valaikkulankaiarppach 
ChilambumuracImScHlamba pulampayil 
Vadpadai torra mara mannavar nerunkak 
K6dpulikkkorrak kodiyonkach cliSdpulattut 

135. Ten^aru MftluvaruS Ohifikatarun Kofckasat 
Mannaruntdrka Malainadar ~ munnau 
Kulaiyapporutorukarkonda parani 
Malaiyafctarum To^daimuBi palarmudimfi 



440. P^rkkumatimarttrapfilakaril pdrkkut 



JUNE, 1893.] TAMIL HISTOBICAL TEXTS. 147 

Kodukkappunai Munaiyar kdnum Udukkaraiyum 

Kankaraiyu Maraddaraiyun Kalinkaraiyun 

Konkaraiyum&iaik Kudakaraiyun taakon 
145. Muniyum polutu muri puruvattfidu 

KuniyuSchilaidh Ch6]Lak6n;un chanapatitan 

T61unkalachamu5churramunkorrapp6r 

Valumpuliyumatiyamaichchu nalum&y 

Manchaikkilittu valarum perum punichaik 
150, KaftchattirumaTaiyon Kawanum venchamattup 

Pullata maimar pulaludampu pdyvanka 

Vollaraikk&rramuyir vankap - pullaryan 

Taiikumadamatar tattankulai yanka 

TAnkum vari chilaikkai Va3janum VSnkaiyinun 
155. Kudar Vilifiattufi KoUattun Konkattum 

M6dal Iraddattum Oddattum madA 

Ladiyednttu veyferarachiliya virak 

Kodiyedutta Kalinkar kdnum kadiyaranach 

Chemporpafeanaichcheriyinchi Clienchiyark6u 
160. Kambakkaliyanaik Kadavannm vembik 

Kalakkiyavanchakkaliyilnaipparil 

Vilakkiya V3a.adar yeritum talaittarnmam 

Varik Kumari mutal MEantakiniyalvtim 

Parittayan Anantapalanum Ariyarin 
165. Muddipporutar Vada-Mai3L33.ai muramatilum 
-Madditta malyanai Vattavanum maddaiyelak 

Katittiru njidduk kaddaranaukaddalitta 

Clitittim nfidar ohelvanum pfitalattu 

Muddiya tevyar chadai kadda moikalarkal 
170. Kaddiya kar A^aikkavalanum Oddiya 

Manavaracliaririya Vada-Kaliakat 

Tanai tunitta Atikanum MSnavarfeaii 

Kdddarunk KoUamuhkonda kodai Nujamban 

Vaddfir matayanai Vallavanum kdddaranak 
175. KoflLkaikkulaittnk Kudakaikkuvadiditta 

Oheukaikkalirrut Tirikattanum aiikayanpin 

Vallavannn Kdohalanu Makatana Mfijuvanum 

Villavanufi K^raianu Mlnavanum PaUavanum 

Bnnum perumplrkalennili mandilikar 

180. Munnura iru marnnkumoittindap panma^icligr 
Ch6ti vayiramadakkunchudarttodiyAr 
VSti kurukutalam 4 

TBA3STSLATION. 

My soul! Pray them daily to the excellent (Ganapati) ttat has the face o an elephant! 
Let us praise her (Sarasyati) whose shrine is the white water-lily, full of pollen, so that she 
may inspire us with elegant Tamil ! 

The first of gods, creator of the earth (Brahma), who rose with faces four out of the 
water-lily, that grew from the dark nayel of the sacred person of (Vishnu) the spouse of- 
that goddess whose seat is on the lovely lotus flower. Then his beloved sou Kfi&yapa. Then 
great Marlchi, a faultless seer. Then he whose car rolls on a single flaming wheel. Then that 



THE INDIAN ANTIQUARY. [JUNE, 1893. 

stern sire who drove bis chariot over his son to soothe a cow in dire distress. Then the 
mi hty monarch who made the timid fawn and the fierce tiger drink together in the same 
cool springs. Then the king who rode an aerial car and (mounting to the skies') saved 
Bh6gaptu:i. Then the 'Sembiyan (i. e. the OhAli) who by a solemn sacrifice created a 
wondrous man and won his cause, satisfying the ruthless god of death. Then the sovereign 
who shared the grey beard of elders and drove Yama ont of his sight. Then the Chdla who 
stormed the castles o his foes which hang in the air. Then he who let into the Eastern bay 
the swellino- waters of the Western *ea. Then the prince who bravely went down a cavern, 
and by his radiant beauty won the hand of the noble daughter of the Nftga race. Then that 
generous man who is known to all the world as having joyously entered the scales (to be 
weighed) to save a little dove. Then he who brought the river Ponni (KAviri) whose ru-shing 
current 'cuts its way through the rocky ridges of high KuoTagu. Then the king who set his 
tiger (banner) on the mountain whose summit gleams with crystal waterfalls, and formed high 
banks to control the floods of the Ponni. Then the sovereign who heard the lofty lay of 
Poygai and graciously struck the fetters off the feet of the Villavan (i. e. the CJhSra king). 
Then that conqueror whose person was covered with scars (gained in battle), twice three and 
ninety in number. Then that guardian (of the world) who, with pious love, covered with sheets 
of gold the roof of the hall where Siva (literally, pure honey) dances. Then he who, to avenge 
his envoy, obtained of old, in a day, the heads of twice nine princes and conquered Malaina^lu, 
Then he who sat on his throne while his armies seized the Granga and Kadaram, Then that 
matchless soldier who broke the power of (the king of) Vanga, and thrice attacked Kalyfcna. 
Then he who, riding on a single tusker, killed his enemies in a fierce fight at Koppa and took a 
thousand elephants. Then he who, with gems of many kinds, mo.de a couch in the shape of a 
hooded serpent for the god (Vishnu) of the Southern Uaugara (Srlrangam) where ancient 
(Vadic) hymns are sung, Then he who cut down countless majestic rutting elephants, and 
won a great victory at KtLdal-saiigama. Then he who after the above watched and protected 
the earth. After all these kings had ruled the whole compass of this earth, came the Afohaya 
whose shoulders were adorned with garlands of dr ; who, with his army which had chased the 
sel (a fish, the flag of the Pftnclya) and broken the bow (the flag of the Ch6ra) and twice 
cat the rebels at Saiai, annexed Kon.kai3.am and Kangatlam (and all the land) up to the shores 
of the Western sea; caused the death of the proud king of the Marias; rid the country of all 
evils and tolls ; and ruled with mercy the whole of this sea-girt earth up to the bounds of 
the Northern mountain. His illustrious son Vifcrama-Ohdia assumed tho diadem amid the 
thundering of the three drums, and governed the three worlds, extending his righteous 
dominion in all directions, the cool shade of his umbrella removing all evil (or unhappiness) 
and gladdening (the hearts of) the eight celestial elephants (iMoh guard tk& eight points). 
Kings took of their glittering crowns, which were wound with wroaths of flowers, and bowed 
their heads at his pair of feet. He brought under his own martial sway the Haven swelling seas 
and the seven continents. While thus he reclined on the shoulders of the goddess of the Earth, 
like the broad and bright girdle on whose hips a*e the chains of mountains, and on the bosom 
of the beauteous and chaste virgin (the goddess of Victory) who is tho sole mistress of the 
seven worlds, and in the presence (liter ally , long eyes) of tho goddess of Wealth who dwells in the 
(lotus) flower, * one morning, he rose brightly from his bed which was all white as the moonlight, 
under a canopy of pearls, and to which he had retired overnight, wearing tlxo choicest pearls paid 
as tribute by the Southern (Pa&<Jya) princes ; his person perfumed with tho pasto of the sandal 
of their (the ParicLyas') mountain ; his feet wooed by the southern breezes at their bidding ; accom- 
panied by the empress" Mistress of the seven worlds," who, with bright largo eyes and swelling 
bosom, her tresses twined with fresh blossoms, and her shoulders wound with strings of fragrant 
flowers, was graceful as a goddess and gay as tho playful swan, and served by a group of women 
whose glances wound like sharp swords. (Having risen) he bathed in the river Po^^i whose current 
never dries np^ and put on his wrist a bracelet made of the tender shoots of tho ofttgwgnwb 
handed to him by his priests, and offered his prayers to binx (Siva) who is the light of the ancioa* 



JTOE, 3893.] TAMIL HISTORICAL TEXTS. 149 

VSdas, the flame on. the silver mountain (Kailasa), who wears the young crescent on his head, 
whose throat is dark, and whose ethereal body is of a ruddy hue, who is the supreme luminary 
amongst gods, who has three eyes, and who is full of mercy. (Then) he distributed large sums 
of money (to the Brdhmans) and was pleased to send for the (royal) jewels whose magnificence 
passeth description. On his face, which was the seat of the goddess of Eloquence, and which 
bloomed like a full-blown flower beset by bees, sparkled fish shaped ear-rings. On his 
shoulders which bore the broad-bosomed goddess of the Earth, he set epaulets, which blazed with 
brilliant gems. On his wrists, where the restless goddess of Fame sat, shone bracelets set with precious 
stones. On his chest, which was the abode of the goddess of Wealth, beamed the priceless jewel 
which the ocean gave up when churned (by the gods) with the great snake (Vasuki/or a rope). At . 
his waist, he placed gracefully his sacred sabre on which lay the great goddess of Victory. Having 
put on rich and rare ornaments of exquisite beauty and arrayed himself gorgeously, he issued out 
of the palace, appearing so enchantingly handsome, that it seemed as if Siva had bestowed on 
him, while he bowed his wreathed crown to the god, all the heavenly charms of which he had 
deprived K&ma (Cupid) when the latter had once bent his bow on the god. There stood 
before him the huge and fierce royal elephant which would not brook to hear the roar of 
other elephants, and if it heard the thunder of the clouds, would sweep (with its trunk) even the 
sky, and finding no trunk or tusks opposing it, would be appeased ; which would alone bear 
the heavy war-banner, and with its death-dealing tusks batter and break down even hard rocks ; 
which, being unaccustomed to the smell of other rutting*juice but its own, when Akalanka 
(i.e. the Spotless) had, with his swelling victorious shoulders, removed from the neck of the ele- 
phants which guard the eight points, the burden (of this earth), which they had borne with silent 
anguish, and made them forget the aching pain of their forelegs and discharge rut in floods, 
scenting their rut, followed up the current of the floods, and pacified by the sounds of the 
celestial elephants, rejoiced that they were gladdened by the favour of its royal master; which 
would trample under foot and lay waste the enemies' lands and furiously devote to death the dear 
lives of the princes who face it on the field of battle. On such an Airavata (or white elephant) 
he mounted step by step, and sat under the shade of a superb umbrella. A pair of thick chauns 
fanned cool and gentle puffs of wind ; the deep sound of the great sea-shell swelled ; bands of 
pipes made shrill music ; the silambu and the big drums thundered ; the well^drilled bodyguard 
of swordsmen appeared 5 high above all waved the banner of the conquering tiger ; and there 
crowded warrior kings, such as : the To^daiman, who in a single campaign scattered 
the armies of Malainftdta and defeated the Teimar (Pa^dyas), Majuvar, Sjngajar, 
Konkwar, and other kings of distant lands ; and of the ministers of Anagha, whose sounding 
anklets rest on many a crowned head, the Munaiyar-kdn, who with his headgear winds the 
wreath of victory in besieging enemies' strongholds ; and the Chdja-kdij who, whenever his 
sovereign is displeased with the tJdukkar, Kangar (Gangas), Mftra^ar, Kalangar, Xongaor 
and other Western nations, bends his bow on them with a frown ; and the Brahma^ Kanijan of 
the town of Kaftjam, the high walls of which pierce the clouds, who daily superintends the royal 
guard, treasury, palace, sword (or armoury), tiger (standard) and council ; and the VaipLa, armed 
with the bow bound with leather, who offers the lives of 'rival kings to death, their stinking 
carcasses to demons, and compels their fond mistresses (who have become ividows) to remove 
their ear-rings (and other ornaments) ; and the KAlinga king, who with his victorious banner has 
put to flight many a prince in Vdngai, Vilifiam, Kollam, Kongam, Irattam and Oam; and 
the Kadavaii, who rides the gay elephant, king of the hill-fort of Sefiji, which, crowded with 
battlements, resembles the unassailable red mountain (MSru) ; and the king of VSgAdu who 
drove the rogue elephant, which caused people to tremble by its great fury ; and Anantapaia 9 
who performed deeds of great charity and spread his fame from Kumari to the Mandakini ; and 
the VattavaJQ, whose huge elephant broke down the three walls of Northern KCaiwai, where the 
Aryas had fought hard for their town ; and the prince of the sacred Chdinacta who levelled to the 
.ground th0 strong fortifications of KAdJ ; and the chief of JLnalfckavaL, who, when he ties the 
sounding anklet on his leg, never fails to compel the foes whom he encounters, to tie up the hair 



THE INDIAN ANTIQUARY. [Jrau, 18&8. 

on their head in tangled knots ; and the Adigaij,, who cut down the armies of Northern Kalifcga 
and routed the king of Odqliyam; and Vallabliaii, the munificent Nulambas, who, riding a 
rutting elephant, conquered Kdft&ffU belonging to the Minavar (Fa^dyas), and Kollam; and 
Tirigattaii of the red-tranked elephant, who overthrew Kongu which is defended by mountains, 
and knocked down the crags of Kudlagu j and after him came the Vallavan^ Kdfealan, 
Magadan, MSjuvaji, Villavaji, K6ra}a&, Minavan and Pallava^.- Surrounded in this manner 
in front and on both sides by great kings and chiefs without number, he approached the street- 
where live the fair women whose polished bracelets sparkle with many gems and brilliant 
diamonds. 

A PRELIMINARY STUDY OF THE KALYANI INSCRIPTIONS OF DHAMMACHETL 

1476 A. D. 

BY TAW SBIN KO- 
(Continued from pctj/e 89. } 



Obverse face of the First Stone. 

Namo tassa bhagauato arahato samtnasambuddkassa. 

Siddha bhavantu Jinacakkavarabhivuddhiyo siddhara Buddhaasa namo, 

Ramal^adesapatibhu-Ramadhipatina kata 

Jinasasanasamsuddhi tam pavatti kathiyate. 

B>amanuadesapatibhu-BamadIxipatiraja-kale Jinas&sanassa suddhi* 

Sakyamunino Sammasambaddhassa parinibbaaato dvinnam vassasataEam 
attliarasams vasse vltivatte Dhammasokaraja abhisekam papuiii. Tata eatuUhe vassi 
NigrodhasamaTieram patieca Buddhasasaue sanjuta 'tiviya pasudoiva bhikkhiltuuh labhasak- 
karo vepullam agamasi ; titthiyanaib parihayi. 

Atha titthiya labhasakkaram patthayamanii kuci bhikkhiljsa pabliajjitvu upaHiunpajjitvo. 
sakani sakani SassatacLLni ditthigataui pakasenti. Koci puna sayam ova jwibbajjitvu bhikkhu- 
vesarh gahutva sakani sakani ditthigatfini pakasunti. To aobb5 pi upusathurlissu'i^luvkamiTiam 
karontanam hhikkunam autaraih pavisitva nisiiltinti. Toua paritM iwuddliuli siifi^liu iiiH>.suihaiti 
na karoti. Tata Asokarame sattavassaai uposatho paccbijji. 

Tarh patieca raja Dhammasoko siiwan'Mippaiuia-mala-kantaka-l^butlilpaliar 
sodhetukamo M5gsalipiittatissa!ixaliath,9ram upauissayaih katva, VibhajjiwudT 
buddho sassatadivadino titthiytUi samayam uggnhotva, sabbo bhikkhii samnipatapetvS 
sainanaladdhike iakato vasapS-tva, tatu ok 'Skftifa nlharitva; kimvadi Stiuimasambmldliu ii r 1 vuitt?- 
VibliajjavadiSainrnasambaddho ti vadtintu sasamkabhikkhu sniUu,Mat:ts:i,li;tssa alirwim; 
SassatadivadS Sammasambuddho ti vadantu pana titthiyabhuta papabhikkhu twirrliiwil*Ha 
ahesuih. Atha raja to sabbS pi saUhisahasso pripabhikkhii nppabbujutvfi, * fc jiuriHU'ldhS <laui 
pariaa, fcarotu saiigho nposafchakamman ti" vabva na^aram (luvim. 

Tato Moggaliputtatissamahatliera Asokaramo tSUi sthlhil;n ^aUliMitaHultfiNHclii 
bhikkhfjhi saddhim uposatham akasi. Tad avawfine Hankliuiiuna Hlu^vatn dcsitani 
Katkavatthu-pakarawxh J3ha,gavata, dinnanayo tliatvu vittliuriitvfi iliiMowi. I'iiU" p Jiraih yatliB 
'ywrnaKaliBkaBsapaf^^ 

uccinitva sattamasam PathamasafLgftim akasi; yft thB c 'AyaHinu Mauayasathoro uhuIAlihiBU. 
catupatisambhidapatte sattasataraattu'khinaHavabliikku uooiiiilivii aijtihunirisjuh DutiyaBaugitim 
akasi; evarii ohaJabhifiBaoatnpatiaambnidapaLtiJ baliuimiuatin kijlmwavahliikkri uctmiilvS 
n^vamasamJDatiyasaagltinx akasi. Sau^fcikavanavaRriUu pana aiiu-aiul sustuuvih iu N iintaniK 
thesu patit^ahissfititi viditva "tarn twn rafcthosu aSflaiuiih puii(.|hritMUift1,i " til I? Majjhantika^ 



1893.] KALYANT INSCRIPTIONS. 151 

ther&dayo there pesjsi, Tesu Mahamahindatherarii Tambapaiiiaidipe sasanam patitflie- 
petum pesesi ; Sonattterarh paua Uttaratherafi ca Suvaniiabhumiratflia-sankhata- 
Ramannadese sasanam patitthapetum pesesi. 

Tada SuvarLnabhumiratfe he Sirimasoko nama raja raj jam karesi. Tassa rajatthani, 
nagaram Kelasabhapabbatacetiyassa pacchimanudisayam hoti. Tassa tu nagarassa pacin- 
'upadclhabhago pabbatam uddhani hoti, pacohim 'npaddhabhago same bhumibhage hoti, Tarii 
pana nagaram Golamanussagharanam viya mattikgharanam bahulataya G-oJamattika- 
nagaran ti yav 'ajjatana voharanti. 

Tassa pana nagarassa samudddpakaffhaftha samuddavas! rakkhas! raSno gehe 
anuvijatazii darakam safcatam gahefcva khadati. Tasmim ca thora gamanasamaye rattiyarii 
raiinu aggamahesi ekam darakam vijayi. Sapi rakkhasl ranno gehe darakassa nibbattabhavaih 
natva tarn khaditukama pancasataparivara nagarjibhimukhi agacohati. Manussa tarn disva 
bhifcatasita viravanti. Tada dve thera ativiya bhayaaake rakkhasi-slha-sadise eka-slsa-dvidha- 
bhuta-slha-kaye disva tato rakkhasi-ganato dignne attabhave mapetva, anubandhitva rndha- 
pesum. Atha te pisaca thiramapitS diguae attabhave disva, "mayam pi dani imesam bhakkha 
bhavissamati" bhlta samuddAhhimukha dhavimsu. Thera puna tasam anagaraanatthaya 
dipassa samanta arakkham samvidahitva, tada sannipatitanam manussanaixi Bralamajalasuttam 
desesum. Desanavasane satthisahassauam manussanam dhammabhisamayo ahosi : adglhaddhani 
purisasahassani diyaddhani c 'itfchisahassani pabbajimsu ; avasesa pana mamissa saranesu ca 
sllesii ca patitthahirhsu. Evarii Sammasambaddhassa parinibbanato dvinnaih vassasatanam 
upari chattimsatinae vasse vltivatte imasmim Bama^ftadese dve thera sasanam 
patitthapesun ti datthabbaxh. 

Tato pabhuti Bamannadeso tadahu jatarajakumaranam Soanttarati namam 
akarimsu. Sabbesam abhinavajatadarakanan ca rakkha-sayanivaranattham bhnje va panne va 
thera-mapit* -attabhava-rupam likhitva, sls6pari thapayimsu. Fagarassa. paclu uttaradi'sam 
bliage girimatthake thera-mapit-'attabhava-riipam silamayaih katva thapayimsu. Tarn rupam 
yav 'ajjatana dissati. 

Evam RamafiDadese sasanapatitthanato patthaya cirakantam dibbati. Gacchante gacchante 
kalti mahJimandalassapi Bamannadesassa visum visam darnarikattakaranena bhinnatta, ahivat- 
ai'ogapllitatta, dabbhikkhapilitatfca, varacakkasaiikhitfcaya satfcarajasanayu-bhibhutatta ca, 
Rumannatthanarh dabbalam. jatam, Tena tarn nivaslnam bhikkhunam snkhena pariyattirh va 
patipattim va paripuretum asakkojaeyyatta sasanam pi dubbalam jatam. 

Suriyakumaro ti pana patiladdhakamaranamassa Manoharlrafi.fl.o rajjakaranakale accan- 
tadubbakm jtitam. Tada Sammasainbuddhaparinibbanato chasatadhikavassasahassam hotiti 
datthabbam. 

Ek 'uttarachasatadhikavassasahasse pana kale ruddha-rupa-bedasakkaraje Arimad- 
danapur 'issaren* Annruddhadevena rfiana sapi^akattayaiii bbikkhusangham anetva 
Pugamasankhate Arimaddanapure sasanam patitthapitam. 

Tato satt 'uttarasatavassakale rasa-yama-pa^a-sakkaraje Lankadipasmim Sirisan- 
gkabodhi-Parakkamabahuraja sasanam visodhesi. 

Tato pana chatth5 vaasu yama-sikhi-paa.a-sakkaraje Lankadipe cetiyabhivandanatfchaya 
Pugamabhupacariyabliuto Uttarajivamahathero : '* sambahulehi bhikkhiihi saddhim navam 
abhiruhissamlti " yena Kusimanagararh. tena pakkami. Ko pan 'esa Uttarajlvamahathei\) ti ? 
Ayarh hi thero Ramafiftadesiyapntto Ariyavaihsatherassa sisso ; Ariyavaihsathero pana 
Kappunganagaravasi-Mahakalatherassa sisso ; so pana Sudliammanagaravasino Prana- 
dassimahatlierassa sisso ; so tn lokiyajjlianjibhifiSalabhi tappaccaya pato va Magadharatthe 
UravSlftyam mahabo^hiyanganam samniajjitva, puna paccagantva, Sudhammapnriya piiidaya 
carati. Tassa ca patidinath patQ va mahabodhiyanganam sammajjanakale, Sudhammapuratc) 
Magadharatthagamino Uruvelavasi-vanijjaka manussa disva, paccagantva Sndhammapuriyanam 



152 THE INDIAN AJSTTIQUAET. [JUNE, 1893. 

manassanam, aroeenti. Tasma Pranadassimahafcher<3 lokiyajjhanabhixiQasaznapattilabhSti sanja- 



nimsa. 



TTttarajivanrahafchero Kusimanagaram patva, sambahulehi bhikkhiihi paripnnnavlsativassena 
ca samanerena saddhim navam abhiruhi. Ko pan'esa samanero ? Kasma nam Chapatasama- 
aero ti vohartyatifci ? So hi Kusimaratjhavasmarb. putto IJttarijIvamahatlierassa sisso. 
Kusimaraftke Clxapato ti laddfcanamagamavasinam. pattatta ChapatS samauero ti 
vohariyati. 

TJfctarajlyamahathero pi nSvam abbiruhit7a, Laokadlpaih gato. Tato Laftkadipavasino 
maliatliv5 tena saddhim dhamnuy kathSya sarijsauditva samanubhasitva sampiyayamana ; 
< mayam Lankadlpe sasanapiatitthapakassa Mahanjahindatherassa pavenibhuta; tumhe pana 
SavannabhttBairatthe sasanapatitfch^pakanain Soa 'UttarabhidhanHnatb dvinnaih mah5,th6r,naih 



,, 

pavenibhiifca. Tasma sabbe mayam ekat^ sangbakanj.maii]i fcari98,m.,ti yatv^, paripuuaayjsafci- 
yassarfi Chapafcasamaneram upasampMenti. 

Tafc5 param UttanijtramahatherS Laukadipe yam kinci cStiya-vandanadi-kiccanj nifefcbape* 
tabbam, tarn sabbam nitthapefcva, Pagainaaagaram paccagantum arabhi, 



Chapatabhlkkhuss 'etad ahSsi ; "gaoAhath pi UttarSjivamahathgrSna saddhim 
pacoagamissaini, tattha nafcipalibodhaua yathaphasnLkam uddSsaparipaccham kafcuih na 
sakkbissami. App3va namaham rqiahatiheram apalSketra, idh'eya LafikadipS vasitv$, uddesa- 
paripucchavasiaa s'atthakathariji pibakattayam Tiiggahetva ya, p^cc5.gameyyan ti," Tat^ 8$ 
UttarSjlvamahafcheram apalSketva, Lankadlpe yev'ohlyi. 



pi sambahAlShi bhikkbfihi saddhim nthw albhiruyha, 
nagararii patva,, yna Pugftm^nag^ra m tad avasarjtv^ tasmim pativasi, 



ca uddesaparipucchapasijto s'at^hakatham pifeakatt^yq,m tiggahetya. 
^savasso fyifcva, therasaminufcim labhijby^, piigapaanagapam paocSgngoitakimo, cintesi : e sacaham 
efcako va paccagamissami, tatth Ottarajivamahathorabhayena, Pugamavaslhi bhikkhfihi saddhiya 
ekato yadi sanghakammam kattnm na icchami. Tada paM.cayaggaganabbavena k&tham yisum 
sahghakammaih feattum lacchami ? Yam nu nAham anftehi TipitakadharShi catuhi saddhim 
paccagameyyan ti." i)ya5 ca pana so cintetya Tamalitthivasiputtena SlvalithirSna^ 
Kamb5jar5jatanujejia Tamalindathirena, Kifioipuravasitanayen Anandatherenau LaAK 
dipavasikatrajenaBahulatheren^ca saddhim samridhaya nuvani abhirfilntva pacca^acchi 
Te panca pi mahathera Tipitakadhara byatta patibala. Tesn BShulathero BUtthutararii 
byattp patibalo. vvwutarani 



_Te paaa pafiea mahathera Kusimaaagaraih patva, yasflupa^ayyonaaifeattii 
Pagamanagaramgamanakal^bhayato, Kasimanagare yeva vassam upagacchiihsu. Tusarii vans 
upagamanatthane viharavatthu va p^ 

S^.^^-^^ 111 ^? 1 ** VU ^^ vassC ^Wr. eatuhi tUMhi adhdii y5,a 
Pugamanagaram tena oarikam pakkami, 

Uttarajiyamahatherp ta katipayadiy^asampatte Chapafamahathoro Blam akusi, 
Chapatathero ca Pagamanagaraiii patya, nijacariyabhfit Ottarajlvamabathoimsa kalafika. 
tphayam aaty.a, tass 'alahanarh gantyS, vandana-khamtipana-kammara k*tyS, catfihi therehi 
saddhim Sya sar^antayi: "amhakam uyasmantS 'aoariyabhat Otfc^rajlvamaliathuruna saddhim 

- - PaV - Sl ?u^ ^ vaj ma y' a * P { da i * 'Uttara- 

iMi^^ sa(lclhim skat - sa%haUmmaril katujh 

bhayissama. AtMpi pubbe ajnlaakam Scariyabhuto SamaAftavgsiko trttarSJl- 






JTOE, 1893.] KALYANI INSCRIPTIONS. 153 



BamafLfiadese Sudhammanagarato sasanassa gantva, Marammadese Pugama* 
nagare patitthariato catuvisadMkavassasate vitivatte yeva sikiii-beda-pana-sakkaraji 
Lankadipato sasanam agantva Pugamanagare patitthatlti datthabbaxh. 

Tada Pugamanagare Warapatijayasiiro nama raja rajjath kareti. So pafccasu maha- 
tlieresu ativiya pasanno, Eravatiya malianadiya navSs^nghatam karapetva, bahupasampada- 
pkkhe panca mahathere upasampadapeti. Ten'ete mahathera anukkamena vaddhitva ba- 
lingana jata. 

Ekasmim pana di vase raja paficannam maliafclieranaih mahadanam datum samajjaA karapeti, 
Tasmim samaye Ealiulathero ekissabhirupaya natak'itthiya dassanenanabhiratiya pilito 
gihibhavarh patthayamano gihibkavam kattum arabti. Tada ChapatamahatheradayS cattaro pi 
mahathera punappunam dhammiya kathaya tam O7adimsn, samaaubhasimsu. Bvam so catuhi 
pi mahatlierehi dhammiya kathaya ovadiyamano pi tarn citfcam nivattetinh D&sakklii. 
Atha catiihi'mahatherehi : " yajj^vuso, nanappakaren' amhehi dhammiya kathay* ovadiyamano 
pi samano tarn cittam nivattetam nasakkhi. Ma yidha tvam gihibhavaya vayameyyasi; 
Bamannadesaih pana gantva navam abMrulaitva, Malayadipam patva, tasmiih yeva gihlbliavya 
vayameyyaliiti." Punappunam ev'uyyojito Bamafifiadesaiii gantva, navam abMruhitva, 
Malayadipam gato. 

Tattlia pana so Yinayam janitukamam Malayadip'issarani rajanaah sat-ikassa Khnddasik- 
khapakaranassa sikkhapanena sabbavinayapaliya attliam bodhesi. Malayarajatasmim paslditva, 
nanappakareki manlhi pattam puretva pujesi. Bahulathero-tam pujasakkaram labhitva, gihi 
hutva, gharfi-vasam. kappeti. 

Api ca aparena samayena catu.su pi theresu Ohapatamahatliero kalam akasi. Slvalimaha- 
thero ca, Tamaliudamahathero ca, Anandamahathero cati, tayo mabatkera Pugamanagare 
sasanam njjotayimsu. 

Atk'ekada Pugamaraja paslditva tayS hattbiyo tesam tinnaA mahatheranam adasi. Afcha 
tesu SlvalimahatherS, Tamalindamahathero cati, dve mabathera dve hattMyo vane vissajja- 
pesum. Anandatbero pana: " Kincipuravasinam natakanam pabenakam kariseamlfci," Kusf- 
managaram gantva, hatthim navam abbirubapesi. Tato dve mahatbera: "mayam panavuso, 
liattbim labhitva, vane vissajjapema ; kissa pana tvarii tiracchaaagatassa dakkham uppadetva, 
Eatakanaih palienakarii karosi ? Ayuttan te kamman ti j? vadimsu. Tada Anandatbero: " Kissa 
tumbe bbante, evaruparii mama avaouttba ? Kim pana bbante, Bhagava * fiatisahgaham manga- 
Ian' ti nabbasiti'* slba. Tato dve mahabbera: '* dubbaco 'si tvarii, Ananda, yam madisariam 
vu4dbanam ambakam ovadanusasanam na ganheyyasi. Tajj evam avuso, tvaih visuhi saiigha- 
kammam karohi; mayam pi visum karissamate " vadimsu. Tato pattbaya dve mahathera 
vlsum saagbakammam akamsu. Anandatb.ero pana visuih sangliakammam akasi. 

Tafco param Tamalindamabafchero babussutanaih byattanam pafeibalanam- sissanaA hefcu 
santikam agatagate kbattiyadayo upasake: " babussuta, bhonto, upasaka, bhikku byatta, 
patibala ; catupaccayalabbena pariyattim va pafcipattim va puretum nasakkhiinsTi. Oatuhi pacca- 
yebi, upasaka, tesam sangaham iccbama. Tadi pana tumbe catupaccayasangabam karissatlia ; 
addlia te pariyattim va patipattim va puretum sakkhissantiti" vatva, vacaviSSattiya catupacca- 
yam uppadesi. Atha Sivalimabatbero Tamalindatheram aha : s * Bhagavata kb6 9 avuso, 
vacivinnattibet'nppannapacoaya garahita; kissa pana tvam avuso, vacivinnattiya catupac- 
cayam uppadesi ? Ayuttan te kamman ti." Tato Tamalindathero Sivalimabatheram evam aba : 
" attanam eva bhante, uddissa kata vacivinnattiya uppannapaccayam Bbagavata garahitam. 
Maya pana bhante, n'attanam uddissa vacivinnattiya catupaccayam uppaditaifa. Atha kho 
babussutanam byattanam patibalanaih sissanam catupaccayalabhenapariyatti-pati-patti-puranena 
sasanassa vuddhi bhavissatjti mantva tesam hetu vacivinnattiya catupaoeayam nppaditan ti." 
Puna SIvalimabafebero Tamalindatheram evam aha: "yajj evarn avuso, Tamalinda, 
vadeyyasi, evam tvara pi visum s^ngliakammaai karohi; aham pi visum safighakammam | 
karissami. Samanacchandanaih hi kho avuso, Tamalinda, samanddhippayanam annamaSfi 



354 THE INDIAN ANTIQUARY. [Jura, 1893. 

'ovadnTisasanikaranam ekato sanghakamihakaranam yuttarupan ti." Tato pabhuti te 
pi dve mahathera visniii saiighakammam akamsu. 

Tada Pugarnanagare Sudhammanagarato agatasasanapave^ibhuto bhikkhusangho 
ca, Slvalimahatherasissabhuto bhikkhusangho ca, ' TamaUndamahatherasissabhnto 
bhikkhusaAgho ca, Anandamahatherasissabhuto bhikkhusango cati: cattaro bMfckhiu 
sarigha vision bhLnnatta, visuih nikaya jata. Tesu pana Sudhammanagarato agatasa- 
sftnapavenibhuto bhikkhtisaigho purimai:aiagatatta fi Purimabhikkhusafigho J ti 
Pugamavasino Marammamanussa voharanti. Tato pana bhikkhusangho Sihajadipato 
agatasasanapavenibhutatta * Sihaiabhikkhusangho ' ti, pacohimakaiagatatta 6 Paechi- 
mabhikkhusajagho ? ti ca voharanti, 

Tato param tesn pi tisu mahatheresu Sivalimaliatliero ca Tamalindamahathero . cati, dv5 
maliatliera yavatayukam sasanam jotayitva, yathakammam gata, Anandathero pana catupaS" 
nasavassani Pugamanagare sasanam jotayitva, muni-suftfia-rasa-sakkaraje sampatte yatha- 
kammam gato. 

Reverse Face of the First Stone. 

Dibbatu Jinacalclsam f 

Dalarafthe pana Padippajeyyabhidhanagamavasiputto Sariputto nam'eko sama^ero 
Pugamanagaram gantva, Anandatherassa santike upasampadjitva, atthakatliasahitaih 
dhatJauxavinayam pariyapttaati. So evam pariyattadhammavinayo satnano bahussuto Sariputto 
bhikktu byatto patibalo ti patthatayaso hoti. Atha Pugamarrija tassa kittisaddari} sutvar. 
*'yadi S&riputto bhikkhu balmssnto sutadharo sutasannioayo byatto* patibalo anga-paocafjga- 
paripuri-samannagato ca abhavissa, evam tarn acariyam katva payirupasissamlti " parijane 
^a^ij^f^UaSi]^ Te pana parijana raiino pesifca Sariputtassa bhikkhuno anga-paccang&- 

paripurim vimaihsiaiStl^ Bvam vimamsaTnaiia tassa bhikkhuno pad'angntthak 'aggacchinna- 
bhavam disva raSSo tampa^*tini arocesum. Baja: "na sabb'afigaparipurisamannagato so 
bhikkb.ii ti *' mannamano tassa bahui&^ujasakkaram katva, BhammavilasathSro ti* naznazh 
datva, "Kamafinadese s?sanara pajjoteyyahi ti" vatva tarn uyyojesi. 

Tato Dhammavilasathero Ramaftfiadesaih gantva Dalanagarg. bahu bhikkhu dhamzna 
vinayath pariyapunapesi. Tada Balanagare tarn pakkham bhikkusangliam Sihalapa- 
kkhabhikkhusanghan ti voharanti. Son' Uttarabhidliananarh arahantHnath paveuibhutazh 
pana purirnaih bhikkhusangham Ariyftrahantapakkhasanghan ti ca llumafifiadesiya 
voharanti, 



pana bahnssutaguiiasarapanno Ariy^rahantapakkho mahathero Lakkhiyapura- 
ratthe bakasamacohaaam bahulataya Bakasan ti laddhaaarnassa nadimukhassopakatthabhute 
vihare pativasati, Tato avidure ekam apanam afcfchi; tamh 'apanato avidtlro thane bahU 
karamare JIambojiye manusse samanetva vasapenti. Ten 7 etam apanaih pi Kam])ojttpanan ti 
voharanti. Tassa ca viharassa Kambojapanen fisannatta Kambujupanaviliaro ti voharanti, 
Tarn viharavasimahatheraia pi Pathama-Kambojapaijiaviharathero ti voharfinti. Pacchu pstna 
Pathama-Kambojapanaviharathero ti avatva, Kamboj&pa&amahathro ti voharanti. 

Tato aparabhage Dalapudtdhivasi saddhasampanno Sirijayavadldhano nam' uko amacco 
inahavapiya samipe viharam katva, Kambojapan^mahatheram nimant3tv3 vaaiijicBi. Tad5 
Dalanagare Ariyarahantasanghapakkhass' abbhantare ayam Ova KambojApanamahfithuro guna- 
vantataro Tudcihataro ca, tasma sabbo pi Ariy&rahantasaiigho Kaiataojftpai^amahStherasarigha- 
pfitkkhoti vadanti/ Aparabhage tn KambojaLpariamahatherasanghapakkho ti avatvS, Kambo- 
jftpaij-asanghapakkho ti vadanti. Puna ca param Kambujapariasaughapakkho ti avatva< 
Kambojasaaghapakkho ti vadanti. 

.Tat5 pana pabhuti Dalftbhidhane nagare Ariyfi,rahantasaAghapakkhassa KambSja* 
ti vohSram upadaya^ sabbasmiih pi EamaftAadesi AriyteahantapakkhaA 
ti voharimsu. . 



JOT, 1898. J KALYASTI INSCRIPTIONS. 155 

Muttimanagare pana Kambojasanghapakkho ; Sivalimahatherapave^ibliuto Siha}- 
asanghapakkho ; Tamalindamahatlierapavenibhuto Sihalasanghapakkiio ; Anandama- 
hatheVapave^iblruto Sihajasanghapakko ca ; Muttimanagare yeva deviya" ' cariyabhutassa 
Sihaladipam gantva upasampadam gahetva pun.' agantva, visura sanghakammara gantva upasam- 
padam gahetva pun' agantva, visum sangbakammam karontassa BuddMvamsamaliatnerassa 
paveiblnito Sinajasangliapakkho ; Sihaladipam ganfeva gahitSpasampadassa Muttimana- 
garam paccaganfcva, visum sangbakammam karontassa Mananagabhidhanassa Mahasamino 
pavenibbiito Sihalasangbapakklio cat! : chadha bhinna saughapakkha.ekato sanghakam- 
massakatatta nanasamvasaka nananikaya jata. 

Tesu pi sabbesu chasu nikayesu simasammutikammopasaiiipadakaiQinadisangha- 
kammakaranakale, bahunam tipitakadliaranam babussutanarh byattanaih patibalanam ekaccam 
sannipatitva saihsandifcva yutt.yuttavicarananam abhavena, tasmim tasmim yeva nilcaye maha- 
thera: " may am eva byatta patibaLi ti " malnamana sakasakanam matiya yeva sanghakain- 
niauj akarimsu. 

Api ca keci thera yasmim gamakliette yattake padese simam bandhitum icchanti ; tatta- 
kassa sainanta nimittaih tliapetva, niinittanam bahi tasmim thitanam bhikkhunam hattha- 
pasanayaiaacliandliliarana-balii-niharana-vasenasDdliaiiam akatva, antonimittagate yeva bhikkhu 
hatfckapas/igate katva simaih bandlianti. Tassan ca simayam upasampadakammam karonti. 

Keci pana thera : " yasmim ga"makhette simaih bandhitum icchanti ; tasmim gamakhette 
samanta antonimittilgatanarL ca babinimittagatanaii ca hatthapasunayanadivasena sudhanaih 
katvu va sima bandhitabba ti" vadanti. Tafchfipi simabandhanakale sabba yeva gamasima 
sodhefcum dukkara ti mafniamana, visuifagamalakkhanam saccato tathato anuphadharetva, 
yattakam yattakam padesam paricchinditva, rajakassaci deti: tattako tattako padeso visumgamo 
hoti ti sannitthanam katva upacarasimfimattani eva va tato adhikam pi va yam kinci 
yatharncitakarii padesam rajiidihi paricchindapetva, tatth ' eva thit,nam bbikkhunam hatthapa 
sAnayanildivasena sudhanaih katva, sakalaya gamasimaya sodhanam akatva, simam bandhanti. 
Tassan ca simuyam upasampadakammam karojifci. 

Apare tu thera : ' dvinnam baddhasimanaih yeva rukkhasakhddisambandhen' annamafiSa- 
saukn.ro hoti ; baddhasima-ganmsimSnaxh va dvinnam gamasimanarii va rukkhasakhSdisaih- 
bandhe pi saukaro na hCtiti/ atthain adhimuncitva, yasmim gamakhette simam banditum 
icchanti ; tassa gamakhettassa samantato aoinehi gamakhettehi rukkhasakhadi-sambandhavac- 
chudam akatvfi, taamim yeva gamakhette thittinam bhikkhunam hatthapasanayanftdivasena 
sudhanam katvS simam bandhanti. Tassan ca sim&yani upasampadakammam karonti. 

ATinO pana thera Paliyatthakathasu vuttam nadllakkhanam v& jatassaralakkhSnam va 
sabba kiireiijlrenAnupadhiiretva ' anvaddhamasam anudasuham anupancuhan ti ' aithakathayam 
vuttapadanam atthaifa sammAnupadhSretva, ativutthike pi Ramannadese nadilakkanajatas- 
sai-alakkhanavirahitosu pi nadljatassaresu sajjitayam iidakukhepasimayam upasmpadammam 
karonti. 

JEkacco pana thera yasmim gamakhette simam bandhitum icchanti j tass' annehi gamakhet- 
tehi rukkhasakhadi-sambandham avacchinditva, tasmim gamakhette antQnimittagate ca bahini- 
mittfigtitu ca hatthapasagate va katva, chandara va, aharitva, bahi vS niharitva, simam bandhanti. 
Tassarh simayam upasampadakammakaranakalS pana tassa ca gamasimaya rukkhasakhAdi sam- 
bandham aviyojStva upasampadakammam karQnti. 

Sammasambuddhaparinibbanato panft dvahikesu dvisu vassasahassSsiz vltivattesu, 
nabha-yama-naga-sakkarajetipitaka-bed%amatakka-byakarana-cn 

kt%-sattha-sankhatilnarii snttinam vasena bahussuto, itthakavaddhakl-daruvaddhaki-sippAdivasCna 
bahusippo nanadesabbasrisukataparicayo, saddahadya nekaguna-gana-samangl, kumuda-kunda- 
sarada-candika-samatia-sotagajapati-bhuto Eamadhipati nama Siripavaramahadbammara3a- 
dMraja Kusimamaft4ala-Haxhsavatimwdala-Muttimamaft^^ tisu Eaman- 



156 THE INDIAN ANTIQTJABY. [JUNE, 1893. 

fiama^dalesu janataya rakkMvara^aguttim. katva Hamsavatiyarii dhammena saraena 
rajjam karesi. 

Tada so raja Satthus.sane sutthutaram pasannattay' evara cintesi : " pabbajjadhinS. kho 
npasampada npasampadhinan I ca sasanam : upasampada pana sima-parisa-vatthn-nnatya- 
nusavana-sampattisankhatahi paScahi sampattihi yntta vakuppa thanaraha hoti. Tas$ 
parisuddhass' npasampadapSkkhassa vatthussa byanjanaparipurim katva vacetum samatthanam 
acariyanan ca labbhamanatta vatthuSnatyanusaVana-sainpattiyS samvijjaman&raha bhavey- 
ynmj simaparisa-sampattinam pana vijjamanabhaVam katham janitum labbheyyan ti ? " 

Tato raja: Vinayapalinca ; Vinay'afctHakatlxafl ca; SarattLadipanlm nama Vinayapkafi 
ca; Vimativinodanim nama Vinayatikafi ca; Vijirabuddhitherena katam Vinayatikau ca 
Kankhavitaranim nama Matik' atthakatban ca tattlkan .ca ; VinayavinicchayapakaranaS ca 
tattikanca; Vinayasangabapakaranan ca ; Simalankarapakaranan ca; Simalankarasangahafi ca 
byanjanato ca afctbato ca samannaharitva tad anusarena Paliya c'attliakatbaih, attbakathaya- 
ca tlkam, pakaranena ca pakaranam, pubbena caparam samsanditva, samanayitva, kidiso nn 
kho Bhagavato ajjhasaytaurtipo attbakathakara-tikakara-pakaranakaracariyanulomata 
simftdliikare Vinayavinicoliayo ti sammad eva punnappunam upaparikktati, punap- 
punam anuvicinati. Tass* evam punappunam upaparikkhantassa punappnnatn vicinantass? 
evarupo Vmayavinicchayo patibhSti: 

"Yasmim Li naranarmam gamanagamanattbaniibbaTa-catu-iriyapathapaTattanabbava-sad'' 
daniccbara^attbanabbava-bHanjii^bbayuppatitfcbanabbava-sankba^^ karaggaha* 

pariccbume pakatigamakhette va, visumgamakbette ya, yam kiSci yatharucitakam pad-, 
sam gabetta, simam kattnm icchanti. Tassa pakatigamakhettassa va visumgamakhettassa ra 
annebi gamakbettebi rakkbasakbadi-sambandbam avaccbinditva, yassa simabandhanatthaM- 
bbutassa yatliarncitakassa padesassa samantato dubinSeyya-sima-maggayam mabatiyam siaiay$a|: 
santbanabbaddbbave pi bahuni nimitteni thapetva, suvinSeyya-sima-maggayaih pana khudda]^* 
simayam singbatakasantlianaih kattum icchayam, tini nimittani, samacaiurassantbanam,,,^ 
digbacatnrassasantbanam va kattnm iccabayam, cattari nimittani, nanasanfebanabbedaih ka, ' r 
iccbayam, pancadini nimittani thapetva, aato-nimitta~bahi-nimitta-bhutanath padesanaih 
khasakhadi-gambandbam api byavaccliijja simamaggaih dassetva, nimittenam auto ca 
yavatika tasmim gamakKette bbikkhu, te sabbe hattliapasanayanarabe battbapaaagate ka 1 
cbandaiabanam ya cbande abate, avasese gamkbettato babi mharlpetve, disacirikab] 
kbiinam saicar4panayanattbaih tassa gamakbettassa samantato arakkbakamanusse 1 
saSSanakaranattbam tesn tesu tbanasn dhajam va patakath va ussapetva, bherisankMdM : $$ 
tbapetva, tikkbattnm nimitteni kitteya, byanjanasampattiyuttaya kammavacaya sima banBtii 
tabba. Evarupena vidbina kata simasamrauti akuppa hoti tbanaraha. Tassan. ca simayaA 
katam upasampadSdikammain akuppam boti tbanarataih. 

Api ca vassanassa catusu masesu addhamase addhamase sammadharapacchedavasena, 
ekavaravassanaih va, pancahe pancibe sammadbarapaccbedavasena ekavaravassanarii **$ 
samavuttbilakkbanam. Addhamasato pana param ekavaravassanaifa 
PancSbato line catnrahe. catTii^abe ya, tlhe tihe ya, dvihe dvJbe ya, dine dine ya, 
panativnttbilakkbanam. '* \ 

Samaynttbikecakaleyassamnadiyam'yassanassa catilsu masesu yatthakatthaci titthe' y$ 
atittbe va uttarantiye bbikk'buniya antaravasako eka-dv'augulamattaih pi temiyati ; ajai 
nadisankbarh gaccbati. Addhamase addhamase bi ekavaravassanalakkhanSna samavu^fcliike kill 
yassaa nadiyamvassanassa catusu masesu yatthakatthaci uttarantiya bhikkhuniya antatav 
ti ; ayam mahanadlsankham gacchati. Dasahe dasahe ekayaravasaanalakkha^ena s 
lS^kale yassam-nadiyam vasaanassa catusu masesu yatthakatthaci uttarantiya bhikHnaB^I 
1 ayam majjimanadlsankham gacchati. PancShe 

kale yaseam nadiyam 




' JTOE, 1893.] KALYAtfl INSCRIPTIONS. 157 

Samavutthike ca kale yassam nadiyam vassanassa catusu mEsesu yatthakatthaci iittarantiy*a 
bhikkhnniye antaravasako temiyati; dubbutthike kale tn na temiyati; sa nadlsankham iia 
gacchatiti na vattabba : dubbutthiya apamanatta. Samavutthike pana kale vassanassa catfisu 
masesu yatthakatthaci utfcarantiya bhikkhuniyu anfcaravasako na temiyati-; ativutthike pana 
kale vassanassa cattisu masesu yatthakatthaci uttarantiyii bhikkhuniya antaravasako temiyati > 
sa, tu nadisankham gacchatiti na vattabba: ativutthiya pi apamanatta* 

Jatassaro pana sayam eva jato. Na yena kenaci kliato ; samantato agatena udakena 
paripurito. Tadise ca yasniiai jatassare samavutthike kale vassanassa catusu masesu pivitum 
va hatthapede dhovitnm va ndakam hoti: ayath jatassaro fci sankbam gacchati, Tasmiih 
samavuttbike kale pabonakajatassare dubbuttbikale va hemantagimbesu va patum vabatthapade 
dbovitum va ndakam na lioti: ayam jatassaro ti sankham na gacchatifci na vattabbo. Samavnt- 
(hike pana kale yasmim jatassai*e vassanassa catusu masesu pivitum va hatthapade dbovitum va 
ndakam na hofci ; ativnttbike tu udakam boti : ayan jatassaro ti sankbam na gacchati. 

Ayan ca Ramannadeso sabbavutlbiko va: katbarh pan' etassativuttbikattam nSyatiti? 
'Tasmti hi vassanassa catusu masesu ti' imina vassanassa eatumasikattam atthakathayam 
vuttaih. Imasmim pana BamanEadese vassenakalo cbamasiko hofci. PancAbe paacab' ekavara* 
vassanam samavutthilakkbanan ti ca vuttatta; caturabe caturahe va, tihe tine va, dvihe dvihe 
va, dinu dine va, vassanam ativnttbilakkliatian ti many am. 

Imasmim pana Ramaniiadese kadaci caturabe, kadaci tihe, fcadaci dvilie, kadaci dine dine, 
kadaci sattabamattam pi va, dasahamattam pi va, suriyappabhaya pi okasam adatva, akulam 
api gbanam andhakarikam viya katva, sammadliarApaccL.edanena devo vassati. Tasma 
RainanfiadSsassativutthikattam vinnayati. 

Tasma imasmiifa Ramannadese yiidisixyaro nadiyam samavutthike kale yatbavuttena 
vassanappakarena deve vassante pi vassanassa catusu masesu yatthakatthaci uttarantiya bhik- 
khnniya antaravasakatemanam sambliaveyya; tadisayaih mahanadiyam udakukkhepam karitva, 
katam upasampadakammam akuppam fchanaraham bhaveyya. Tadise pana jStassare samavut. 
{hike kale yathavuttena vassanappakarena deve vassante pi vassanassa catfisu mSsesu pivitum 
va hatthapade dhovitum va ndakam bhaveyya; tadise niahajatassar udakukkhepam katva, 
katam. ixpasampadakammam akuppam thanaraham hottti." 

Tass* evam patibhayam5nasimavinicchayassa Bamadhipatino pan' evam cetaso parivi- 
takko udapadi: "Ye hi keci therS yasmim gamakhette simam bandhitumicchantij tasmim 
gamakhcttc thitanam sabbesam eva bhikkhtlnam hatthapasfinayanadivasena sodhanam akatva 
antonimittfigate yeva hatthapasllgate katvS simam samniannanti. Tesaih simasammutikammam 
parisavipattito yeva kuppam boti, 

Tasraim hi pakatJgamafchett 'ekadesaih yam kinci karaggahaparicohinnatthanam karabha- 
gam datum icchayam, rajadihi paricchinditva, dinnam tarn yeva visumgamasankham gacchati. 
BaddhashnattaTi ca kammavacapariyosane yeva boti: na nimittafcittanamattena, Tasma ayam 
antoiiimittabliuto padeso niyataya bhutagamasimato visumg&masankhaih pi na gacchati; 
baddhasimattam pina papuaattfei: .anto-nimitta-padesa-bahi-nimitta-padesanam ekagamasima- 
bhrivato, Tassam ekagamatsimriyam thite sabbe pi bhikkhu hatthapasanayanamhe hattha- 
ptlsagate akatvii, chandarahSnara pi chandam anaharitva. bahi nlharapitabbe aniharapetya, 
antonimittfigate yeva bhikkhu hatfchapasagate katva, katam simasammutikammam vaggamhoti 
adhammikakamraan ti. Tassau oa simayam katam upasampadadikammam simasammntikammassa 
kuppatta sirnavippattito kuppati* 

Te va pana thSra gamalakkhanarahitarh yam kinci yatharucitakam thanam rajadlht paric- 
chindapetva, visumgamakhettam hotiti sannaya vS, tasmim yatharucitakatfchane yeva Jhit 
bhikkhu hatthapas agate katva, simaih sammannanti ; na sabbasmim pakatigamakhette. Tesam 
pi tath simasammutikammaih parisavippattito kuppam hoti. Tasma tassaih pi simayam katam 
upasampadadikammath simavippattito kuppati. 



158 THE INDIAN ANTIQUARY. [Jura, 1893. 



Ye cftparo thora yasmiih gamakhette &imam sammaBnitum icchanti ; tassa 
aniiGhi gfimakhettehi rukkbasakliadisanibandhavacehedani akatva, tasmiiii yeva gamakbett 
fcbitanam bbikkhfmam hatfcbapasanayanadivasena sodbaisam katva simarh sammaxmanti. Tesaia 
pi sisnasammutikammam parisavippattifco kappam boti 5 yasma bi : 

OBVERSE FACE Off THE SECOND STONE. * 

Yatha dvinnam baddbasimanam rukkhasakh&di-sambandheV annatnaTmam sawkarabhavS 
hoti; tatba baddbasima-gama&inianam pi vfi, dvinnam gamasimanam pi va. rukkbuBSkbadi- 
sambandhena saukarabhSvo boti yeVati. Tassaia ca siinayam katam upasampadaclikammaiii pi 
siniavippattito kuppam liuti. 

Ye pan' aSne th^ra ativuttbikasmim Rumannaduso uadilakkbai>a-jrttassara.lakkbana".virabi. 
tesu pi nadljafcassaresu sajjitayam ndakukkbopasimnyam upasarapadadikammam karUnti. 
Tesam upasampadadikammarh pi simavippattitU kuppafci. Ativuttbiko hi RamaSnades 
yadisayarh nadiyam samavuffhike kale yatliavutteaa vassanappak{irona deve vassanto, vasunassa 
catusa masesn yatthakat-tbaci uttarantiya bbikkbaniya aixtaravasakatomanam ua sambhavoyya. 
Afcivuftbikatta pan' imassa padesass* antaravasakatomanaih sambbaveyya. Tfidisapi nadi 
saniavuttbikale yatba7uttam antaravasakatemanam attbarii gahofcvfi, nadisankbam gaccbati ti 
vafctum katbarh yujjeyya ? Yadise pana jatassare samavutthikale yathavattena vassanappakarena'" 
deve. vassante, vassanassa catusa masesii pivitnm va battbapade dbovitum vix udakam na- 
bbaveyya. Ativuttbikatta pan* irnassa padesassa vassanassa catusu ratisesu pivitiim v5 
battbapade dtovitum va ndakam bbaveyya, Tadiso pi jatasaaro saraavutthikfilS yatbavuttaih ' 
pivana-battha-pada-dhovana-pabonak' udakassa vrjjamanam attbam gabotvu, jatassarO ti 
saukham gacchati ti vattum katbam yujjeyyfc ti P 

Appe kacce pana tbera yasmim gamakbette simath bandhitum icohanti; tas' aSSeM 
gamakbettebi rukkbasakhadi-sanxbarrdbam avaccbinditva, tasmim gumakhotte antonimittaga^ 
tanan ca ^ babinimittagatanan ca sabbosam pi bbikkbunam hafctbapastinayanfidim fcatva twite 
bandbanti. Tassam simayam upasampadadilcammakarariakale pana tassa ca gamaBitnaya rufc-* 
khasakhMi-sambandbam aviyojetva -upasampadAdifobrnmam karonti* To&am upasampada*; 
dikammam parisavipatfcito kuppati. Tassa baddbasimaya ca gilmasimriya c' anfiaman5a&; 
sankarabbavapatfcito. Yadi va pan' ete thera parisaddhaya baddbasimaya va, gaina1akkha9a-J 
sabite pakatigamakbette va, visamgamakhettO vti, nadliakkbanapattilya Tnalnlhadiya vS/ 
|atassaralakkhaaapatte jatassare va, samuddalakkbanapatto samuddo va, upasampadftdikammaiii: 
karoati. Ye pana tasmim upasarapad&dikamme gauu honti. To vattanaySna vippatmasimaya 
va, gamalakkbanarabite visuifagamakbette va, nadilakkhanamapattaya khuddakanadiya ^ 
jafcassaralakkbanamapatte kbuddafcajatassare va, upasampanna bbikkhu yova hoiititi. Tesam' 
upasampadadikaramani pi parisavipattito kuppam yevati." 

Atha kho Bamadhipatir^ja Ramannadese upasampadadikammassa simavi P patti-parisavi|): 
pattmam vrjjamanabhavarii fiatva: ^Maybaih pi imina vuttappakSrena upasampadMikammassa 
simavippattipansavippattiyo khiiyanfci. Ramannadese ca Hamsavatlnagare bahu tepitaka byattil 
patibala. Tesam pi Tipasampadadikammassa simavippatti-parisavippattiyo khuyeyyum va no 
va. Appevanamabam te pisabbe s^bhakatba-fclkaih VinayapaHih byanjanato ca atthato cfipa^' 
parikkbapetva, Paliya c'atthakatbam, apfcbakatbaya ca {Ikam, pabbeua cAparath aamsaudapetvS, 
samanayaputva, simadbikare Viuayaviniccbayam kavapeyyan ti" cintetva, to sabbo pi tdpitaka- 
dtiare bbxkkbu simudbika,re Yinayavinicchayaih karaposi. ' 



l bhikthu 
upaparikkbitva, punappunam sammad ava 

- P " fcl " Pa ^ vij>munabbuvam disvu, yatbaditfharh 

arooesuri). , 



"S. ra * a! .' Buddhas5sanaih paSoavassasahaBaaparimii^A kalaA t 

' 




ia. MS. St. 



JUNE, 1803,] FOLKLOEE IN BURMA. 159 



s&sank'upasampadam jataril. Kathaii ca ralii yavapaiicavassasaliassapaiimilnakalapariyanta- 
pavattanasamattham bhavejyati? " cintetva, puna cintesi: <e Yajjakam idisam* sasane uppan- 
nam malakantak* abbudarii disva va, yatha sasane nirasank'uppsampadabhavjipajjanena parisnd- 
dhaih pariyocliltam hutva, y av-apaScava^aasahassaparimaaakalapariyanta*-pavattanasamatthara bha- 
voyya. ratha bySparam. anapajjitva v'upekkhako vihareyya; tatha sati Bhagavati Sammiisam- 
baddhe pi sukarapumabhipasadenfisamanuagato garavacittikarenasamaiiglbhuto va bhavissaih. 
AppSva mima mayfi sasanam visodhetabbam eva. Knto nu khvaham adito parisuddh'upasam- 
padara aamaliavilwi, imaamim Ranutzmadese patitfchapeto ? Ye te saddhasampanna kalaputta 
tad upasampadfipSkkhii; te tad upasarapadam gahapetva nirasank* npasampadabhavena sasanam 
parisuddhaih bhaveyyfiti." Atli' evam cintentassa Ramadbipatirajass' evarupo parivitakko 
udapadL 

Sammiisambudrlliaparinibbauato kira dvinnarii vassasatanam upari ohattimsatime vasse 
vitivatte, Moggagaliputtatissamahatlierena pesito MahamaMndatherS TamTbapai3Li?.idipaiii 
gantva, snsanam patitthfxpesi. Tatp Devanaihpiyatisso Sikajindo there paslditva MabaviLa- 
ram patittiiapSsi. Mahaviharapatifthanato pana patthaya attharasadhikani dvevassasatani 
paruraddhaih sasanaiii; eko yeva Mahaviliaravasinikayo jato. Yada pana VattagamaigLi- 
Abhayo raja Dadhiyan nanaa Damilarajanani jinitva, Lankadipe rajjaifa patto. ATbliaya- 
giriviharam, karapiebva, safctahi Damilehi parajitva, palayifcva, cuddasavassani niliyitva, 
vasanakale uiccaiii pubb'upakarim Mahafcissam nama theram anetva tassadaai. Tarn pana 
kulasarfasa^haih Malxatissatheraria kulasamsatthadosena Mahaviharavasibhikkhusangho Maha- 
vihurato nlhari. Tato pabhuti Mah.aviharaTasika bbikkhu ca Abliayagiriviliaravasika 
bhikklrii ca : dyedha bhinna dye nikaya jata. 

Tato Abhayagiriviharapatitthanato pana sattapannasavassadhikesu tisu vassasatesu 
vltivattesu, Mahaseno nama rtija Lankadipe sattavlsativassani rajjam karesi. Tasmim 
kale so raja Jetavanaviharam katva, Dakklii^aviliaravasissa jimliantarassa asannatassa 
papaniittawsa Tissatherassa paslditva adfisi. Tato pattlmya Jetavanavibiiravasike 'bhikkliu 
Maliaviluiravusiknhi bliikkliuhi Abliayzigirivrisikulii bhikkhulii ca bhinditva, Jetavanaviha- 

mvasinikfyd iitirti* uko nikuyo jiilo. 

(To be continued.) 



FOLKLOEE IN BURMA. 

BY TAW SEIN-KO. 
No. 3. 27*0 Tlmta-eyed Jff%. 1 

Stilaanbaw& Was sticoeeded in 442 'B. C. by Duttabaung, the Son of Mtah.ftJinbaw4 
by Bddayl. 3 Tlio iwlvont o this kinjf, who Jiacl threo eyes, the third being between the other 
two, was prophesied by Gautanut IJacldha hiniselt according to the following tradition. 3 



1 Thor irt i Hiuuliir tnuUiiou anionff tbo Tn.laiiijfrt, from \vhoui the? Burmona appear to liavo adapted thei* 
own version after tho cojuiuoHt of the maritimo yrovincoH by Alompra in 1757 A. P. Tlie Talaing name 
for tho kinff IH Mwtjrf'j6 nud not PnttabiHinff. Tlio following: SH extracted from Haswoll's Qrammatical 
Mote* and Vin-filnilary nf Uw Ityiwn LctH.'juaije, p- xv- : "Tlio tfog-uau uino of Mnulmain is 1 Mot-mooa-Kim 
(Mut-mwt-lMn) or oiui-oyu-iloHtroyurl. Tho lojfwirt IM, that an ancient king 1 had three eyes, two in the usual 
plucos, and mio in tho isimtni of tho foruhnntl. Witli tllifl third oye he ooiild see what was going on in the 
Burrouniliiiff hiii^loiiw. Tho Iviu^ of Slain was nt war with him, and, fiudinff his plans continually thwarted, 
suHpoetod thoru woru traitois in hin muup, and ctillwd a council to- find out who grave information concerning Ha 

-pinna to tho mumiy. HIM offlcxttH told him thiit thoro waw no traitor, but that the King of Maulmain was able with 
hid third oyo h> HUD all tliiri was <>in^ on iii tho SiiunoHO Camp. It was suggested that tlie Kingr of Siam should give 
hiH clAairhtor to tlui Khijr of Manluuiiu, HO that when Hho had succeeded in gfainingr the confidence of the bingr, she 
might niauiwu * () l> ut <>* llli third ty. Thin oonuuiol was followed and proved successful, and the third eye was 
doMtroyocl. Jlonoo HIM nawo of tho city. It i often called Mot-luni-luin (Mut-l^m-l^m), or Bye-destroyed- 
doHtroyocL" Thiwo tniditlouH about Dntlabannff and Mut-pirflfi are, I believe, traceable to the worship of Siva, 
which provailtjd In Burma in uuuitmt timoH. 

2 Hoc mil*. Vol. XIX. pp. 4-18, 49. [Obnervo tho lino of royal descent.^ Father, then elder-son, then 
younffor-aou (ohildlurtw), tliitu oidor-won'H ROM. Coni})are auto, Vol. XXI- p. 287ff. ED.] 

ThU triulitioii, with Hlitfht variution, is gravely recorded in tho MaMyfaaiviu (= MaUwja vailua) or 
CJiroiiiclo of tho iiurwoHu Kiagw. 



THE INDIAN ANTIQUARY. [JUNE, 1893. 



Gautama Buddha, in the fifth year of his Buddhahood, was presented by the two 
toothers MahAptuwa and Chfclaptuwa with a sandal-wood monastery situated at Vagjj- 
jagftma, otherwise called Lfegaing, 4 in Sunftparanta. The sage accepted the gift and 
occupied the monastery for seven days. On his return lie walked . along the Tftma range 
fringing the right bank of the Irrawaddy, and from the top of the P6&gdaung hill* to the 
north of Prome, he saw a piece of cow-dung floating in the sea, 6 which stretched to the range 
of hills on the east. At the same time a male mole came and paid him homage by offering him 
some burrowings. On seeing these two omens the Master smiled, and being asked by Ananda 
the cause of his doing so, he replied : "My beloved Ananda, after I have attained ParinirvAna, 
and after the religion has flourished for 101 years, yonder sea will dry up and the kingdom of 
SSarSk'Sttaril will be founded. The mole before us will be incarnated as Duttabaung, the founder 
of that kingdom, from whose reign will date the establishment of my religion in the country of 
the Mranmas." 7 

The mole had been asked by his wife to wake her up when Gautama approached their home, 
so that she might participate in the merit that would accrue to them both by making some suitable 
offering. As it was rather early in the morning when Buddha arrived, the husband thought 
that he would not disturb the slumbers of his wife* Bat when she got up and found out that 
the sage had come and gone, and that her husband had made an offering of his burrowings, she 
became irate at his remissness of duty, and lost no time in. following Gautama and crying out to 
him, at the top of her voice, to stop and receive her offering. In compliance with her entreaty, 
he stopped at a hill, called, in after times, the D&ngyidaung, 8 and duly received her proffered 
burrowings. This done, the female mole thought that she would have revenge on her husband 
for his extreme recklessness for her spiritual welfare, and took an oath thus : 

" By the efficacy of the merit I have just acquired, may I, in my next birth, fee a person 
capable of wreaking a singular vengeance on my husband in his next birth !'* 

The male mole was duly incarnated in the womb of Bgdayi, the Queen of Mah&ftan- 
Tbaw&j while his wife became Princess PSkfcan6 9 in the country of PandWa. 10 The 
princess was beautiful, accomplished, and clever, and many were the princes that sought her 
hand* Her father determined that high birth, if not uninterrupted descent from the race of 
Sakya 11 kings of Northern India, should be the sine qud non of his future son-in-law, and he 
accordingly wedded his daughter to Duttabaung, king of $ark'dttarft, 

Duttabaung was a puissant prince, who wielded the sceptre of an extensive empire. His 
dominions included the whole of , Jambxldtpa 1 * and his influence was felt even in the land of 

* Legaing is in the Minbu district. It is still a famous place of pilgrimage. 

s Burmans derive PoSug from PawfigfiS (Sole-head) because, according to tradition, Gautama Btuldha turned 
the soles of his feet on the top of this hill and pronounced an oracle regarding the foundation of $JarOk'$ttarft 
(SrSkshfttra). See, ante, p. 6. 

That the sea washed the shore as far as Prome appears to be supported by the marine shells found on the Mils 
in the neighbourhood, but the exact or approximate period when it dried up has not, as yet, boon determined* 

7 The exact derivation of Mrdnmd, (pron. Btimti), the national appellation, by which the Burmans are known 
to themselves, has not been definitely settled. Sir Arthur Phayre says that it is derived from Urafiwfl, the 
progenitor of the human race according to Buddhist traditions while Bishop Eigandet derives it from Mien* the 
appellation by which tUe Burmans are known to the Chinese (Mr an-md = Mywi-wA according to one method of 
phonetics). Hodgsqn, on the other hand, maintains that it is derived from a word signifying ' man, ' 

The Dkngyldaung hill is nearly opposite Prome. There is another of the same namo opposite Pagan. The , 
local derivation of Dangyidawig is dn, to stop, abrup% 5 tyt t to see 5 and tewnp, a hill. ' 

> [Pifegimfl is spelt Pissavtf = (P) Pisunft. ED.] 

Paaadwa is Identified with Taungdwingyi in the Magw district. For the story of BfldayS, see ante, Vol. XIX* 
p* 43? flL , 

Burmese historians take a delight in tracing the descent of their kings from the Sakya race of Northern 
auo* Buddha belonged. ' 

tive writers in Jambtidipa. Their idea of geography is extremely hazy. 



JUNE, 1893.] POLZLOKE IN BURMA. 161 

the Nagas and Asuras. His might and power was such that even Indra, 13 the Lord of the 
thirty-three gods of Ttlvatiriisa, had to lend 14 his celestial aid to the consummation of his wishes. 
"When ?Jark*ttara was built both Sakra and the Nagas rendered valuable assistance, and on 
its completion Duttabanng was inducted to his throne by Sakra, 13 who conferred on him celestial 
weapons. One of these was a wonderful spear, which carried royal messages to the king's 
tributaries. Sakra also presented Duttabaung with a wonderful drum, which, when beaten, 
could be heard on the utmost confines of the empire, thereby indicating that the time for paying 
tribute had come. 

Duttabaung ruled with justice tempered by mercy, and great was the amount of tribute 
received by him. He was loved by his subjects and feared by his tributary chiefs, and was, in 
short, blessed in all respects except one. That was, although he was extremely fond of his wife 
PSidJano, he was treated by her with coldness, haughty disdain, and inveterate hatred, dis- 
simulated under the cloak of feigned obedience and respect. Her one object in life appeared 
to be to foil his designs wherever possible, to effect the reduction of his. power and influence, 
and to bring ignominy and shame upon him in all that he undertook. But so long as "the king 
observed the precepts inculcated by Gautama Buddha, supported the monks, and looked after 
the interests of the religion, the designs of this malicious queen were frustrated by the occult 
power of the ?Jite (spirits). 

One day, however, in an evil hour, the king, without due investigation directed the con- 
fiscation of a piece of rice-land measuring 5 pes (a pe is a measure of land which may 
lae taken foi* the purposes of the story at an acre), which a widowed sweet-meat seller had 
presented to her preceptor* Henceforth, owing to this sinful deed committed against the 
religion, the king's power declined. 16 His satraps and governors grew refractory and eventually 
throw off their allegiance: tribute was withheld: the wonderful spear would no longer 
go on its wonted errands : and the drum would sound no more. To add to this long series 
of misfortunes Queen PfekVanO hit upon a plan, which was doomed to be successful in fulfil- 
ling her ovil derive. Sho had an old skirt 15 of hers washed clean, and obtained some rags 
from a cemetery, and then had a towel woven with these materials for the rase of the king. 
Duttabaung placed too much confidence in the love and fidelity of his wife, and not suspecting 
anything wiped his face with it, when lo ! on account of the extreme uncleanliness of the 
towel, hifl third or middle eye became blind ! Simultaneously with his blindness his celestial 
spear and dram diwappoarod ! Wot convinced that his power had diminished, the foolish king 
in his dotage sot out on a progress through his dominions with the object of re-establishing 
his government on ita former basis. He was cruising near Cape ZSTegrais, 17 when by spitting 
into the aea, he excited the wrath of the Nagas, who carried him and his brazen boat to their 
country under the earth. 

Thus perished the three-eyed king, Duttabaung, and the oath of his wife PfikSano, in her 
previous birth, was fulfilled, 

i Sakra, tlio Rucordhiff Anffol of Buddhism, is known to tho Burmans as agykmin, Mim. is pure Burmese, 
signifying an important pwHonago : for S</ ( j/<& ( fttihra), see ante, Vol, XX. p. 422. 

Burmans havo n Haying that, wlioa a king is powerful, even rulers of nltts (spirits) have to render him 
assistance. 

Native hwtorioH aw motly tho work pf Buddhist monks, or of monks who have turned laymen,- and every 
opportunity In mizwl upon to improve thoir position, and to Impress on the secular rulers the ^ ia *> m 
of interfering with tho HuddluBt Kolitfion, as inculcated by the monkish brotherhood. The tfoMytaratfi 
was put into it preHont ubopo by a body of learned monks and ex-monks after the First Anglo-Burmese War 
(1824 A, D.J, 

Skirts of women and clothes from a eomctery are regarded by the Burmans to be specially unclean for men. 
[In the uncleannoBH of tho former we have a most interesting* survival of a custom of tafcw. ED. J 

Tho Burmese name for Neffrata is JNfyayd N%a*coiling. [The symbols for yft may, however, be rack, ras 
or rfc according to tho phonetics adopted. The usual Pali form of the word is KgaafW.-Bi> J 



162 



THE INDIAN ANTIQUARY. 



[JUNE, 1893. 



MISCELLANEA. 



SANSKBIT WORDS IN TEE BITBMESE 
LANGUAGE. 

A BEPLT. 

I shall proceed to deal -with Mr. Houghtou's 
criticisms seriatim, 1 

Mr. Houghton disagrees with me in thinking 
that any of the words given in my list relate to 
social life or are in common use. In refutation of 
his statement I may say that the following San- 
skrit derivatives are in very common use 
among the Burmese : (7) chankrcvm in the 
sense of walking about for exercise; (8) drap as a 
synonym for g6n (Pali guna), meaning primarily to 
be possessed of a certain status in society, and 
secondarily to be proud; (10) kwnbM, a world or 
a cycle of existence ; (12) pwrissad, an assembly or 
audience, a congregation of people meeting to- 
gether for purposes of religious devotion or festi- 
vity; (14) prakaU, in statu guo 9 or in a state of 
nature ; (15) prassad, a turret, or a building with 
a number of roofs overtopping one another. 2 

Adhvan. Mr. Houghton says : "The word is, 
however, an extremely rare one, and its meaning 
would probably not be understood by nine edu- 
cated Burmans out of ten." With all due defer- 
ence, I must say again that this word is in very 
common use. When a Burinan wishes to express 
the incalculable duration of his repeated existences 
before he can enter Nirvana, he would always 
employ this word in connexion with satiisdra. 
Again, in Burmese histories, as well as in conver- 
sation, the word is commonly employed to signify 
the long succession of kings subsequent to the 
reigning ruler. 

Arurita. The Sanskrit derivative is pronounced 
amraik or amyaik, as pointed out by Mr. 
Houghton. The substitution of i for k, in my 
former article (ante, Vol. XXI. p. 94) is, as admit- 
ted by the Editor, a misprint. The truth of Mr. 
Houghton's remark that, " the application of the 
epithet cmraik (amrita) to the Buddhist Nirvana 
is obviously modern and needs no discussion here," 
can, I must confess, be hardly admitted by any 
scholar who knows anything of Pali and Bud- 
dhism. There can be no doubt that North Indian 
influence is responsible for the transformation of 
tne word, the various stages of which appear to be 
as follows : amrit<^=amrit==iamr6t:=anir6Jc 9 which, 
according to the Burmese system of phonetics, 
would be pronounced cnrwaik. 



. No doubt in the "corrected 
spelling ** isfcfteS under the authority of the Text- 

_ ".v, *3* S. 5tt* . '*M^.,M .* >. . ^ 



book Committee of Burma, of which I was a mem- 
ber, the Sanskrit derivative bhissik was changed 
to bbisik on the advice of the native sayds or 
pandits, who were in the majority, and whose 
evident desire was to disclaim any relationship 
of Burmese with Sanskrit, and, in spite of ancient 
usage, to try and derive all Sanskrit derivatives 
from Pali, the sacred language of the Southern 
School of Buddhism. I do not at all see how ** % the 
fact of the penultimate vowel in the Burmese form 
beings and not <? is a proof of its late introduction." 
In the first place this statement is inconsistent with 
the assertion made in Mr. Houghton's first para- 
graph that " from very ancient times, indeed, the 
kings of Burma kept Brahman astrologers at their 
courts for the purpose of making forecasts, fixing 
dates, and what not " (I suppose the vague "What 
not " would include the duty of performing the 
coronation ceremony of Burmese kings). In the 
second place, in dealing with Indo-Chinese langu- 
ages, which have borrowed their alphabet from 
India, it is hardly safe to base one's conclusion on 
the mere morphology of words. The genius o^ 
such languages is so different from either Sanskrit 
or Pali that it would be much safer bo take also 
into consideration the phonetic forms of such 
words. Although the derivative from Sanskrit, 
which we are now discussing, is written bhissik or 
bhisik, the combination ik is always pronounced 
&k, thus establiahing its affinity to the vowel in 
abhishGka. 

Chakra. I must again point out the very 
common use of the derivative from this Sanskrit/ 
word. The P&li expression dhainmach&kka is 
always rendered into Burmese as dhammachakrd, 
thus showing the partiality of the Burmese 
language f or derivatives from Sanskrit and rebut* 
ting Mr. Houghton's contention : " the former,' 
or Pali, word (chakka) was that originally used, 
and that the Sanskrit word has been introduced 
subsequently by some courtly scholar." One of 
the titles of the Burmese king was " the Lord of 
the chakrd weapon (or disc) $ " and in oommoa 
conversation the notion of a supernatural element 
is always conveyed by the word chakrd in such 
expressions as yafrdS chakrd, supernatural or 
flying chariots ; ndl chakrd, supernatural faculty 
of hearing. 

Ohakravala. The cosmogony of the Burmese 
is not derived " from tho, Brahman astrologers at , 
the Court," but was introduced with Buddhism. , * 

Chakravartin. I cannot at all agree with 
Mr. Houghton's statement as to the manner o 



The numbers refer to the words in my former list, wte, Vol. XXI. $> 



JUNE, 1398. ] 



MISCELLANEA. 



163 



the introduction o the derivative from this word. 
No Burmese king has ever arrogated to himself 
such a title, and the condemnation of the Burmese 
courtiers is hardly justifiable. Nor can I sub- 
scribe to his expression the "old speakers of 



Chankram. Guilders, in his Pali Dictionary 
(page 99;, identifies the Pali word cabhamo, mean- 
ing "a covered walk, arcade, portico, cloister," 
with the Sanskrit ^ft + T The word ^E*T 
as meaning "walk (abstract and concrete)" is 
given at page 165 of Gappeller's Sanakrit-JSnglieh 
Dictionary. 

Dravya. The exceedingly common use of the 
word drap 9 which is derived from dravya, has 
already been pointed out above. 

Kalpa. Mr. Houghton contends that, where 
a Bali and a Sanskrit derivative having the 
same signification exist in Burmese, greater 
antiquity should be attached to the former. 
With all due deference to his scholarship I 
would beg leave to differ from this view. I 
would select only a few instances to show that this 
contention is not wamuited by facts. The Pali 
words dhaviMtwhaJtka and Sdriputta always 
assume in liui'iuoue partially Sanskritie forms as 
a,nd Sdrtyuttwd. Again, in a 
inscription, dated HUB A.D., which was 
found at Pagan, the word Niryan occurs, which 
has closer afiinity to the Sauwkrit Nvrodna than 
to the PA.li NibbttoMi and the Pilli Viwu.ka'nma is 
always rendered in Bunuoso us Visukru'in (Sanskrit 
Ktf irafaiwcfn). How would Mr, Houghton explain 
thid remarkable phenomenon P Could he explain it 
in any way other than by Haying that the Sanskrit 
derivatives in the Burmese language are o more 
ancient date tluiu, the corresponding Ptili deriva- 
tives P 

As regards the pronunciation of the conjunct 
consonant I as wf'W,w* in such words as nil-dp 
imd salldptt, it is hardly Justifiable to adopt the 
standard obtaining in Arabia, though it is un- 
doubtedly not nowadays a centre of native learn- 
ing, Since the fall of Anikau in 1785 A. D. the 
Capitals of Burma have been tlio uoats of learning 
and the centres of literary activity for the whole 
of the Burmese Empire. 

MvigaBiras and Pushya. The point to which 
1 would desire to draw attention in connexion 
with these wonln iw that in Burmese works, such 
as the translations of JTfctakas, preference is 
always shown to the employment of Sanskrit 
derivatives. If the Pali derivatives wore already 
in existence, and were therefore, bottor and more 
widely understood, how could we account for 



such preference ? Surely terms, which had at- 
tained some popular fixity, would have been 
employed in translating astrological worts, which, 
according to Mr. Houghton, were a later impor- 
tation . 



Parissad. In the Revised Vocabulary of 
nese Spoiling issued by the Text-book Com- 
mittee, this word is, no doubt, as pointed by 
Mr. Houghton, spelt parisat. At the sitting of 
the Committee, when the spelling of this word 
was discussed, the reason given by one of the 
fe for the adoption of the form as it now 
stands was, that it was derived from parisdti, 
which is but another form of parisd + iti I This 
was no doubt an attempt made with a vengeance 
bo disclaim all connexion with Sanskrit. The 
word used to be spelt until a few years ago paris- 
sad, but the modem school of Burmese writers, 
who know nothing about the obligations of Bur - 
ineseto Sanskrit, desire to eliminate all San- 
skritic elements, which they do not understand and 
cannot appreciate. Trc*T^ in- Sanskrit means 
" sitting around, besetting; assembly, congrega- 
tion.** The corresponding Pali form pwristi is pri- 
marily employed in the Buddhistic sense of the 
various classes of Buddha's disciples as monks, 
nuns, lay disciples, female devotees, &c., &c. (See 
Childers 9 Pdli Dictionary, page 346), Mr. 
Houghton's 'violent assumption* that 'the original 
Sanskrit word means rather a council, as in a 
court, or an assembly of ministers,' and that 'it 
was so first used by the Br&hmans in the king's 
court, the use of the word becoming afterwards 
more generally extended,' is scarcely warranted by 
the circumstances of the case. The supposition 
that the word was first introduced in a political, 
and not a religious, sense, and that it then per- 
meated to the masses is not reasonably justified by 
the absence of means for the dissemination of ideas 
from a centre of political activity among the masses 
of the people, by the difficulty of communication 
and Intercourse, and by the attitude of indifference 
generally assumed by native rulers towards their 
subjects. There can be no doubt that the word 
pwtosad was introduced into Burma with the 
Buddhist Beligion. 

Prakrit! My acknowledgments are due to Mr. 
Houghton for rectifying this error. The Sanskrit 
derivative is now being superseded by the Pali 
derivative, for the reasons explained above. 

Pr&sada. .Burmese architecture is, at present, 
almost a terra incognita; and it is hard to refute 
arguments in the shape of vague surmises. 

Fr$ta.~- See my remarks on alhisUha above. 
The derivative pritt& is in very common use among 
the Burmese. That the Buddhistic sense of the 



164 



THE INDIAN ANTIQUARY. 



[JUNE, 1893. 



word is at one with the Sanskritic sense is clearly 
shewn at page 378 of Ohilders' PdU Dictionary. 

Rishi. The derivative from this word is not 
now used as a title of respect when addressing 
Buddhist monks, the word now in use being rahanZ 
(Pali, araham}. The modern signification at- 
tached in Burmese to rasst is an anchorite, who 
is beyond the pale of the Order of Buddhist 
Monks. The imputation of pride and conceit to 
Burmese monks, as implied by Mr. Eoughton's 
remarks, is, I think, uncalled for and unjustifiable. 
In spite of the high authority of Dr. Judson, who 
is, by the'way, not an authority on Pali or San- 
skrit, the Pali f orm isi of the word rislii is never 
found in Burmese as a naturalized word. In 
translating isi its equivalent rass6 is invariably 
used. In this connexion it may be interesting to 
note that Sanskrit and Paji derivatives are 
by the Burmese sometimes coupled together, 
as if the object is to explain one toy the 
other : 

kam kramma SB Tsamma Pali + lewman 

(Sanskrit) 

kap kambh& = kappa (Pali) + kalpa (San- 
skrit) 
Bass$BahanS = ]2is7w (Sanskrit) + Araham 

(Pali) 
AmeS puccha prassana = Am (Burmese) 4- 

puccJid (Pali) -f praSna (Sanskrit) 
The above combinations are frequently met 
with in Burmese prose. 

Samudra. In Burmese books, so far as I have 
read them, the word swnuddard is always used, in a 
literal and not a metaphorical sense, in preference 
to the vernacular word pmle. In Burmese poetry 
the two words are sometimes found joined 
together. I should be glad to know the grounds 
of Mr. Houghton's statement : " It was there- 
fore probably introduced at a late period by 
some philosophical writer." 

S&riputra. Thef orm Sdripu ttard as well as that 
of tmraik (Sanskrit amrita, Pali amata) are found, 
in the Paramtgan, the " Paradise Lost " of the 
Burmese. This work was compiled by Silavamsa, 
a learned monk of Taungdwingyi in the Magwe 4 
District of Upper Burma, in the latter half of the 
15th Century A. D, 

Sattva. Here, again, Mr. Houghton has been 
misled by Dr. Judson, who says that sattavd 
means a 'rational being' in Burmese, which is 
not a complete definition. The sense in which 
this word is used in Sanskrit, Pali, and Burmese 
is nearly identical. In Burmese we speak of 
saUavdl mankind, fctfwS sattavd, animals of the 
land, $ sattavd, fishes of the sea. Mr* Houghton's 



explanation about the possible confusion of the 
two PS-li words s&ttti, a " being, cr eat ore, animal, 
sentient being, man," and satta, seven, is highly 
ingenious, but cannot bear any criticism, because 
surely when a Burman with some knowledge of 
Pali reads a book in that language, he would have 
common sense enough to construe according to 
the context, and not take the meaning of each 
detached word without any reference to the other 
words in the same sentence. Mr. Houghton 
says: it seems probable that the Sanskrit 
:orm of this word (which is mainly used in philo- 
sophical works) was adopte d in Burmese ...,* 
This Sanskrit derivative occurs as sattvd, in an 
ancient inscription of Pagan, dated 585 B. E, 
1223 A. D.). 

Here, again, we have an instance where the word 
is derived from the Sanskrit sattva, and not 
from the Pali satta. 

Sakra. Mr. Houghton accuses me of allowing 
my religious zeal to overstep my discretion in 
giving "this personage" tho title of the "Be* 
cording Angel of Buddhism :" "A very littte > 
enquiry would have shown him " that Ohilders - ' 
makes use of this very title in his Dictionary (page 
419), and that the Burmese notions regarding* 
this god are more in conformity with Buddhist , 
than with Hindu ideas. 

The point at issue, therefore, between Mr. 
Houghton and myself is, whether Sanskrit 
or Pajl derivatives were first introduced into 
the Burmese language. His remarks appear 
to shew that he. is in favour of the theory* 
which accords priority to the latter class oi| 
derivatives. I venture to hold the opposite; 
view and to base my conclusion on the 
following statements of fact : 

In the Buddhist literature of the Burmese we 
meet with the remarkable phenomenon of trans- 
lating P&H words by means of Sanskrit deriva- 
tives ; . g* 



Pfiji word. 


Sanskrit 
derivative. 


Original form of 
the derivative * 
in Sanskrit.* 


Amata. 


Amraik. 


Amrita, 


Dhammachakka. 


Dhammachakr& 


Dharmachakra, 


Kamma. 


ICramma* 


Karman. 


Sakka. 


Saki^S 1 


Sakra. 


Samudda* 


Samuddara. 


Samudra. 


Sangaha. 
S&riputta, 
Satta. 
"Vi^sakamma 


Sangroh, 
S^nputtai4. 
Sattava. 
Yisakrom. 


Sangraha* 
Sdnputra^ 
Sattva* 
y^jQ^yfljjfarmsfcn* 

- ?* 





Spelt phonetically* 



JUNE, 1893.] 



NOTES AND QUERIES. 



165 



Again, in the ancient inscriptions of Pagan 
dating from the lltli and 12th centuries we meet 
with the Sanskrit form of invocation Sri Namd 
Suddhdya instead of the customary Pali form 
Ntmti Tassa Bhagavat$ AvakM Swmidsavribud- 
dhassa. Also in some inscriptions, as the PoSuS 
daung Inscription (see ante, p. 2) traces of the 
influence of the Mah&y&na, or Northern School 
of Buddhism, still exist in the expression of the 
wish of the donor to attain Buddhahood, and not 
Arahatship (see Hibbert Lectures, 1881, pp. 254-5). 
Lastly, that Sanskrit studies were much cultivated 
among the Burmese in ancient times is clearly 
proved 'by the Tet-hnwegyaung Inscription at 
Pagan, dated 804 B. E. or 1442 A. D., which records 
a list not only of works belonging to the Buddhist 
Canon, but also of medical, astrological, gram- 
matical, and poetical works translated from the 
Sanskrit language. 

These facts appear to indicate: 

(i) That the form of Buddhism first intro- 
duced into Burma Proper was that of the 
Manayana or [Northern School ; 

(ii) that the Buddhist scriptures when 
first introduced were written in Sanskrit, 
which is the language of the Northern School; 



(iii) that the Southern School or Hinayana, 
the language of whose scriptures is Paji, sub- 
sequently absorbed and assimilated, by its 
stronger vitality, the Northern School, which, 
through the cessation of intercourse flrith 
Northern India, had fallen into corruption 
and decay. 

These inferences are further supported by the 
evolution of the Burmese pagoda, in which are 
combined the st &pa type of Northern India and 
the chaitya type of Ceylon, as pointed out by the 
Editor of this Jowrnal in his lecture on the subject 
before the Anthropological Institute in October 
1892. 

I am glad that my short note on the existence 
of Sanskrit derivatives in the Burmese language 
has been criticised by Mr. Houghton. The con- 
troversy will, I hope, excite some interest in the 
subject. At present there is a lamentable dearth 
of scholars in Biirma, and Burmese history 9 
Burmese literature, and Burmese antiquities are 
fields in which the labourers are exceedingly few s 
though the harvest should be plentiful and 
rich. 

TAW 



Christ* s College, Cambridge, March 8th, 1893. 



WISHING STONES IN BUBMA. 



On the platform of tlio Shwfidagon Pagoda at 
Eangoon tliovo arc two Wishing Stones. There 
is also one on Muntlolay Hill, and one in the 
K&gun Cave in tbo Amherst District. There are 
probably others sou tiered about the country, 

The custom is to formulate a wish in the 
mind and then try and lift the stone, e.<jr., " I 
want so and so: may the stone bo heavy (or 1 light, 
as the caBo may bo) ii f my prayer IB heard I" The 
stone i then lifted and if it proves heavy or light, 
according as wished, the prayer is heard. 

The Burmese are very fond of testing things 
twice, but not oftener. Accordingly the -wish 
is usually repeated twice, reversing the desired 
weight of the stono : i.e.* it is wished to be light 
and then heavy, or mc& vend. If the prayer is 
answered to the same effect twice well and good, 
but if the prayer IB answered diiferently at the 
two trials it is neither granted nor denied. The 
first trial m such a case is considered the better 
of the two. 

At Rangoon the stones are chiefly used by old 
women and maidens. The old women to ascertain 



NOTES AND QUERIES. 

the health of relatives, and the girls with regard 
to their love affairs. R. 0, TEMPLE. 



BAD, INDO-EUROPEAN FOB MONASTEET. 

Sangermano in his Description, of the Burmese 
Empire, written 1780-1808 A.D., uses throughout 
the book the word bao to mean a Buddhist monas* 
tery. At p. 90, (reprint 1885) he- says, " there is 
not any village, however small, which has not one 
or more large wooden houses, which are a species 
of convent, by the Portuguese in India called 
Bao." He means clearly what is called a fajaung* S 
by the Burmese and a vihdra in the classics. 

Again in the Life of Monsignor Percoto by 
Quirini on page 125 occurs : 

" egli sombra dissi, che i Talapoini non siano 
che un' avanzo, e rampollo di cotali filosofi. 
Indiana, menando una vita a quelli somigliante in 
certi loro Monisterj, con vocabolo Bgizio, e nell' 
Bgitto usato, Ba& chiamati." 

Lastly in, Easwell's Peguw Language, s.v.< 
there occurs Bha, a monastery. This seems to 
settle the derivation of this word, which puzzled 
Tule; see Holson-Jolson, s,v n Kyomg, in Sup- 
plement. B. 0. TEMPLE. 



166 



THE INDIAN ANTIQUARY. 



[JUNE, 1893. 



BOOK NOTICE. 



A SANSKRIT-ENGLISH DICTIONARY, being a 
practical Handbook, with Transliteration, Accen- 
tuation, and Etymological Analysis throughout. 
Compiled by ARTHUR A. MACDONELL, M.A., PH.D., 
Corpus ChriBti College, (Deputy) Professor of 
Sanskrit in the University of Oxford. London, 
Longmans, Green & Co., 1893. 
I cannot do better than commence by quoting 
the first words of the preface of this excellent book. 
" The aim of the present work is to satisfy, within 
the compass of a comparatively handy volume, all 
the practical wants not only of learners of Sanskrit, 
but also of scholars for purposes of ordinary 
reading." It will appear from what follows that 
this modest aim lias been completely arrived at. 

Dr. MacdoneU has followed the newer school 
of Sanskritists, of whom Professor Whitney is 
the most prominent leader, in abandoning native 
authorities, and confining himself to words* 
which can be quoted from actual literature. 
There is much to be said for this standpoint, and 
no doubt it supplies a convenient hard and fast 
principle for the selection of words, a principle, 
too, which, in a work like the present, meant 
more for Sanskrit students than for comparative 
philologists, stands the test of practical useful- 
ness. At the same time, with every respect for 
the learned scholars who have adopted it, I feel 
bound to protest against it, as being based on a 
false assumption. Even assuming that the prin- 
ciple is a sound one, it is impossible to carry it 
out thoroughly at the present day. For until 
every Sanskrit -work in existence has been made 
accessible to scholars, and has been indexed, it 
is impossible to say whether any word suggested 
for insertion in a dictionary, or any form sug- 
gested for insertion in a grammar is quotable or 
not. But putting that point to one side, it is 
a fallacy to assume that the portion of Sanskrit 
literature of which we have existing remains 
contains the omne scibile of the language. I 
believe that the greatest European Sanskrit 
scholar will be the first to confess that in many 
particulars his knowledge of Sanskrit is very small 
beside that of scholars like Hmachandra or the 
authors of the Dhdtupdtha. The latter may, no 
doubt, be sometimes mistaken, but I should not 
dream of doubting the existence of a word men- 
tioned by them, merely because it did not occur 
in known literature, unless some cogent argument 
were advanced for showing that they were wrong. 
Besides, only a small portion of the whole of 
Sanskrit literature has survived, and what right 

* Ebr reasons which it is unnecessary to quote here, 
there ia ^ i&wbfc that the Prakrit word was aggaatiiti, 
(L e., o^ra, with pleonastic ocZa and <*A), This is, as a 



have we to assume that the part which has not 
survived contains no words which do not occur 
in the part which has ? For this reason, though 
I fully admit its practical convenience in a work 
like the present, I feel compelled to utter a pro- 
test against a fashion, if I may so term it, which 
is coming to the front, of treating with too much 
distrust the works of the oldest Indian Lexico- 
graphers and Grammarians. I maintain that 
a complete Sanskrit dictionary should contain 
all words given in native dictionaries, whether 
found in literature or not, for one never knows 
when a certain word will not be required by 
the student. Moreover, many of these unquot- 
able words may be found most useful to the 
comparative philologist, whether he compare 
Sanskrit with other Aryan languages, or with 
modem Indian languages, and even when he 
endeavours to study the life history of Sanskrit 
itself. To take an example from the field of 
comparative philology with which I am most 
familiar. There is a Hindi word agdrt, meaning 
" sugar-cone sprouts," the derivation of which 
would be a mystery to the student, who had only a 
lexicon based on the theory of the now school to 
guide him. The preservation of the g shows that 
the word must have conic through a Prakrit form 
containing either a double gg or a g protected by 
a nasal. 1 This would refer xis to a Sanskrit form 
angdrikd, but no such word is to bo found in 
Dr. Macdonell's dictionary, us it is not quotable 
from literature. A reference, however, to the 
older dictionaries, shows that the Indian lexico- 
graphers did give a word abgdriM, meaning 
" sugar-cane sprouts." Hero wo have a direct.' 
proof that the old lexicographers wore right, and 
that the writer of a complete Saxiskrit dictionary 
would not err in including it. But this word is * 
not only a help to the student of modem Indian 
languages. It is a help to the student of Sanskrit 
itself. It is one of the many instances of false 
etymologies which occur in that language, and is a . 
valuable example of the way in which the founders 
of Sanskrit (as distinct from the Vodic language) , 
helped out the paucity of a traditional priests' 
language of the schools, and made it available fgr , 
the use of the forum, by borrowing words from 
the vernaculars current at the time of the birth 
of profane Sanskrit learning. They took these 
Prakrit (I use the word for want of a better term) 
words and worked back from them to what they 
considered must have been tho original word as 



matter of letters, a possible corruption 
is certainly not derived from that word 



JTOE, 1893.] 



BOOK NOTICE. 



167 



used in Vedic times, and adopted the word thus 
formed as Sanskrit. Sometimes, as in the case 
of ahgdriM, their etymology, was at fault, but 
this does not prevent the word "being Sanskrit. 

It is therefore well to recognize at once the 
limits of Dr. Macdonell's work. For the purpose 
of the student of Sanskrit literature it is 
admirable and complete, but it does not supply 
the wants of the comparative philologist nor does 
it pretend to do so. 

Having said so much about what the dictionary 
does not contain, it is time to say what it does. 
Briefly speaking, it is mainly a dictionary of 
Classical (or as some call it, " Profane") San- 
krit and only contains such Ycdic words as occur 
in those portions of Vedic literature which are 
readily accessible in good selections. Out-of-the- 
way technical terms are, as a. rule, excluded, but a 
special feature of tho work is the large number of 
grammatical and rhetorical terms so necessary 
for the adequate comprehension of native glosses, 
and which have hitherto not boon found in any 
dictionary. Chancing to have had a good deal to 
do with rhetorical terms lately, I have been able 
to test this feature of the work protty thoroughly, 
and have found tluit Dr. Macdoiiell's claims to 
usefulness in this rpect are amply borne out. 
Even when the moaning o a rhetorical term is 
clear, it is not always easy to hit readily upon 
the exact Bntflwh accepted equivalent. The 
translation of the BtttMyn Darp<m* has hitherto 
been the only guide to the student, biit it is 
inconvenient to use, and only deals with the 
main stt'iim of tho uuuiy-krom-hi&g tree of Hindu 
rhetoric. For tho piirpoHiss of a future edition 
I may refer Dr. Mandonoll to a useful little 
Hiudf book, Uid&Titla*t-Xhfahwii*.B6fUM 9 by 
Pandit Bihftrt La.1 ClmuH which gives an alpha- 
betical list of Homo hundred and fifty rhetorical 
terms, each of which !H fully explained, together 
with examples-} from Hindi literature, 3 

Dr, Miicdonull, in life prafiwsu, j-fives a list of 
the books to wliioli tho dictionary sjxsciiilly refers. 
It contains Hom forty nwnea, principally of the 
high cliuwical pc?riod i>t j BiiaiHkrit literature. It 
includes ch dilUcult works UB the 
the Kirdttfajw&jn, *wl tlu * 
Curiously enough the JfiMwrtynw* is not men- 
tioned, though no doubt every word in that not 
very exttmwive epic will lit! found duly explained. 



The only work which I should have been glad to 
see represented, and which has heen left out, is 
the NaUdaya. This difficult poem has to be read 
at some time or other by every serious student 
of Sanskrit, and it has the advantage of having 
been excellently edited many years ago by Yates. 
There are many words in it with meanings which 
I have not seen in any dictionary. 3 Such are 
(to quote a couple of instances from the first few 
verses) \M#, to be happy (I. 5), adhirdja = rdjd- 
nam adfiikritya (I. 7). 

None of the jwr&noa are included in the list, 
nor are any of 'the tantras. The omission of the 
first is immaterial, for the language of these 
works is usually of the most simple description. 
There are, however, a few words occurring in 
mdMtmyas and tantras which the reader will 
miss. Such are M-stikta* (though purushd-stikta 
is given), and Mja, in the sense of * mystic- 
formula/ 5 a word of frequent occurrence in the 
tantras. Each mystic formula has a name such 
as mdyd-Wja, and so forth, and they can all be 
found, as well as I remember, in a work called the * 
Tantra-sdra, which has been printed in Calcutta. 



Printed at tlio Khaw W^ P HS B*Wp Tho 
book duals oHtoimUtly with Hindi rhetoric, but it IB 
equally useful for Hiuwkrit HtudnntH, tho technical 
twins hoinff U borrowed from Muiwkrit. 1 may men- 
tion Unit tho Hliidy of rluitorlu tow lioen carried to 
wtouMhiiiK tonutliH ly Hindi writow, commencing with 
Kf *av* Buna, who flour blurt in tho mWrtln of tlio 17th 
century. After tlio death of Tula*! Dftm (W38 A. DO, 
poutry disuiniuarcd from India, nuil during the latter 



The arrangement of the dictionary is as com- 
pact as is compatible with clearness. Oompoiinds 
are arranged in convenient groups under a 
loading word. Before consulting the dictionary, 
the reader must be warned to master thoroughly 
the system of punctuation, on which the whole 
system of each group of articles depends. For 
instance, dnusliangilsa, occurs under the group 
headed by dnu-Jtul-ika, and unless the meaning 
o the preceding semi-colon, is understood, a 
learner may be tempted to read the " -8hangika" 
as dnu-hul-shahgihi. The system is, however, 
simplicity itself, and, what is wanted^ in a 
dictionary, aids compactness, without sacrificing 
in any way the readiness with which a word can 
be found. On one point I must congratulate 
Dr. Macdonell on having the courage to revert to 
Benf ey's system of giving verbal prepositions in 
alphabetical order after uhe last form of the 
simple verb with which they are used. 

Although references are not given, all that is 
really necessary to the ordinary student is to be 
found, *ii. the literary period to which each word 
or meaning belongs, and the frequency or rarity 
of its occurrence. Another point of importance 

half of the 17th Coatury and the whole of the 18th 
nearly the oaly celebrated authors (always excepting 
tho incomparable Bihfeft 1D , w * who taught 
people how to write poetry, but who could not write it 
themselves. _ 

I omit from consideration the larger Petersburg? 
Dictionary which I am not just now able to consult. 

* Given in tho arnaller Petersburg Dictionary. 

5 Not in the smaller Petersburg Dictionary. 



168 



THE INDIAN ANTIQUARY. 



, 1893. 



is that wherever the accent is known from Yedio 
texts it has been indicated in the transliteration. 
The etymological portion of the dictionary is, 
so far as it goes, complete. As already men- 
tioned, it does not aim at comparative philology, 
outside the bounds of the Sanskrit language. 
All -words, except the small number which defy 
analysis, have been broken up into their com- 
ponent parts in the transliteration. When these 
means failed, the derivation is concisely added in 
brackets. 1 only regret that Dr. Macdone}! did 
not take advantage of the opportunity to point 
out how much Sanskrit, and especially Classical 
Sanskrit, is indebted to words borrowed from 
vernaculars in a state of much greater phonetic 
decay than that at which the main portion of 
the language had been arrested. This is a wide 
field, hardly touched upon as yet, save by Prof. 
Zachariae ; and is one which promises with little 
labour to yield a< bounteous fruit. ' Words like 
aitgdra already mentioned, the possible connec- 
tion between verbal bases such as whchha* and 
tipsa, (both Tedic) parallel forms such as kapdta, 
and leawdta, JtshwriJud and chhurikd, g$ha and 
qriha (both Yedic), pattraaa&patta, and hundreds 
of others, point to one of two things, either the 
existence of dialects at the time the Yedic hymns 
were composed (if not when they were compiled), 
or else to the borrowing, by a language already 
stereotyped, of words from vernaculars in a later 
stage of phonetical growth. Both of these facts 
fall well within the province of the etymological 
lexicographer: and a correct appreciation of 
both is absolutely necessary to comprehend the 
relationship between Profane and Yedic Sanskrit, 
and between the former and the Vernaculars of 
India from the time of A66ka to the present day. 
One word I miss from Dr. Macdonell's dictionary, 
which well illustrates what I mean, akupya. 
The word is not quotable, and hence it is quite 
rightly omitted, hut still I should have been glad 
to know what a skilled etymologist such as he 
is, would .have said about it. The word lias two, 
meanings ' not (a) base metal (fctipya)/ and < baso 
metal.' Other dictionaries explain the second 
meaning b'y declaring the a to be expletive, that 
is to say ignotum per ignotws. Pandits give the 
a its negative force, and say the 'word means 
'that metal with reference to which all other 
metals are not base,' i.e., 'metal which is very 
base.' 7 I believe that a reference to the despised 
veraaculars and Prakrits will clear up the dim- 
In the former this a prefix is by no means 



? M " e aware of tbe *** theory regarding 
Bat whether ickchha, is an original 



^W 'sittdent of Wnskyit etymology. ' 



uncommon, 8 and can always be referred through 
Prakrit either to a Sanskrit d 9 or to a Sanskrit 
ati (-*, ^ a). Hence I believe that this second 
meaning of akupya is to be referred to a Prakrit 
form of dleupya or atikupya. 

In order to test the vocabulary of this dic- 
tionary, I have gone through the first sixty pages 
of the Kddambart, and compared it with the 
dictionary hitherto available to English scholars 
that of Sir Monier Williams. In these sixty 
pages there are about eighteen words which I 
have failed to find in the older work, all of which, 
with a few unimportant exceptions, are duly 
registered in that under consideration. The ex- 
ceptions are of no moment, aud cause no trouble 
to the reader. Those I have noticed in my 
edition of the KAdtmbart, are akUshtatd (aJdishta 
is given), dshddhin (dshddha, a pafoftfa-staff, is 
given), utsdda (utsddana is given), ra&ita, (rasita 
is given) rtipa (r-tipct mrigdh svttWidvavantah 
Idkd&Jia, eorninO, &a7suni-jndna (&akuna-judna t is 
given). This will show the thoroughness with 
which the work has been done, tind of how far it 
supersedes previous similar books. Of the above 
omitted words, only ono (ntoddu) is found in the 
smaller St. Petersburg Dictionary. 

I have already, drawn attention to the compact 
and convenient arrangement o the articles. A 
word of praise must also be given to the beauti- 
fully clear typo, and to the freedom from mis- 
prints, an accuracy which makes an Anglo- 
Indian condemned to hard labour at the hands 
of Calcutta compositors sigh with envy. 

In conclusion, I must congratulate Prof. Mac- 
donoll on being the firnt to produce a scientifi- 
cally arranged Sanskrit dictionary, of convenient 
sisso and moderate oost. Uciumnxl by its aim it 
is a complete and brilliant siioooss, and if here 
and there I have appeared to bo a chhitlrdnvfahin, 
I have referred not to the execution of what has 
been done, but have only expensed my regrets 
that Ms aim has not boon a higher one. Exit 
then, if it had been as I wmh it, and if Dr. 
Macdonell had given its still more gifts from the 
storehouse of his learning, the wi^o of his book 
would not have been convenient, nor would its cost 
have been moderate. Thingw are bettor as they 
are, and we may hope for, at om future time, 
a lexicon embracing the whole Sanskrit language, 
and dealing with it in all its aspects from his 
competent pen. 

G. A. 



T So also thoy talk of a won) *ww , 

'very excellent': 'that with reference to which all 
other things are not oxoollont.' 

8 e-g, HinOl 



JULY, 1893.] TOPOGEAPHIOAL LIST OF THE BRIHAT-SAMEITA. 169 

THE TOPOGRAPHICAL LIST OF THE BRIHAT-SAMHITA. 
BY J. P. FLEET, 1.0.8., PH.D., C.I.E. 

/~pHE topographical information contained in the Btfhat-Saihhita of Varahamihira ' 
Ji is to be found chiefly in chapter adv., entitled Mrma-vibMga or "the Division of the 
Globe ; " the special object of which, in conformity with the astrological nature of the whole 
work, is to provide an arrangement from which it may be determined what countries and peoples 
suffer calamity when particular naJcskatras or lunar mansions are vexed by the planets. For this 
purpose, the twenty-seven naleshatiras, commencing with Krittikaht (the Pleiades), are divided 
into nine groups, of three each ; and the globe, into a corresponding numbers of nine divisions, 
starting with the MadhyadSsa or middle country, as the central part of Bharatavarsha or ,the " 
inhabitable world, and then running round the compass from east to north-east. And an 
application of the distribution, though not a very careful one, unless it can be improved or 
corrected by any emendation of the present text, is given in verses 32, 33, of the same chapter ; 
where we learn that, as the groups of naksliatras are vexed, commencing with that of which the , 
first nMtatra is Agneya or Krittikfih, so, in due order, destruction and death come upon the 
kings of the Paiiclmlas (middle-country), of Magadha (eastern division), of Kalinga (south-east 
division), of Avanti (southern division), of Anarta (south-west division), of the Sindhu-SanvSras 
(again the south-west division), of the Harahauras or Harahauras (not mentioned elsewhere), 
of the Madras (north-west division), and of the Kaunindas (north-east division). 

The first part of my catalogue, the divisional list, gives all the names thus mentioned in 
chapter xiv., as it runs in Dr. Kern's edition, arranged alphabetically under the divisions of 
the country adopted by Varfihamihira. As has been indicated, the primary division is 
the Madhyad&Sa or middle country. I do not find any definition of this term in the 
Brihat-Swhluitd. And there soem to be differences in respect of its limits. Thus, Prof. H. H* 
Wilson 1 has spoken of it as being *'the country along the NarmadA ; " and Alb6rtinj, s from the 
information given to him, has explained it as being " the country all around Kanauj, which is 
also called AryAvarta. 1 ' SirMonior Monier- Williams, however, in his Sanskrit Dictionary, gives 
it a considerably more ample extent ; defining it as " the country lying between the Himalayas 
ou the north, the Vindhya mountains on the south, Vinasana on the west," i.e. apparently 
the place whore the riven* Sarasvatl was supposed to lose itself in the sand, "Pray&ga on the 
east, and comprising the modern provinces of Allahabad, Agra, Dehli, Oude, &c." And this 
seems to bo more in consonance with Varfihamihira's view : since we find him including in it, on 
the east, SAkcta (Oudo), 8 and on the west, the Mam country (Mar wad), and the Sarasvatas or 
people living on the banks of the Sarasvatl which rises in Mount Abu, and, running almost due 
south, flows into the Han of Catch ; while, on the other hand, the Yamunas or people living on 
the banks of the Jamua, which rises in the Himalayas, are placed by him partly in the middle 
country and partly in the northern division, and the Vindhya mountains, which run across the 
peninsula and constitute the northern boundary of the valley of the Narmada, are excluded by 
him from the middle country altogether, thongh, in connecting them only with the south-east 
division, ho fails to represent fully their extent. 

In proaoufcmg this divisional list, I do not mean to suggest that it furnishes materials for 
preparing an awcurat/o map o ancient India ; or that the cities, rivers, mountains, tribes, &c-, 
and especially tho tribes,- belong actually and only to the divisions to which they are allotted 
by Varalxamihira. MiHtakus in liis dotails can easily bo shewn : for instance, thongh he places 
Kachchha and Girmagura both in the southern division, he locates Raivataka in the south- 
west; whereas HUB mountain is qnito cfose to Giriuagara (Junagadh) and the Girn&r mountain, 

1 Vi*hnuPu,rti,na t Translation, Vol. IV. p. 04, noto 2. 
3 AlWrftnPH India, Truncation, Vol. L p. 173 ; also BOO p, 198. 

8 So also tho jr'Jtfya.ftrd?a places AyodhA (Oudo) in the Madhyad^fiaj seo FbAqtt-PttqpQa, Translation, 
Vol. IV. p. 108, noto II. 



170 



THE INDIAN ANTIQUARY. 



[JULY, 1893. 



and is considerably to the south of ditch. My object is to make a start, m order that, when 
the lists of other books have been treated in the same way and all have been compared, we 
may then be in a position to put all the materials together, and arrive at some consolidated and 
satisfactory results. 

la addition to the divisional list of chapter xiv., the astrological statements that run 
through the whole book, and in particular verses 1 to 39 of chapter xvi, which define 
"the countries, peoples, and things belonging to the domain of each planet," add a variety of 
other names which are not mentioned at all in chapter xiv. All these names I have included, 
with those taken from chapter xiv., in the general alphabetical list.* And here I have inserted 
notes on some of the names, chiefly in the direction of quoting the earliest epigraphic references 
to them ; bat without attempting to give all that might be said about them, or qfcout the others 
that I have passed over without comment. Little, if anything, in a topographical direction, is to 
be learnt from these astrological references; which simply tell us, for instance, that (chap, xviii; 
verse 6) "should the Moon leave Saturn at her right, then sovereigns keeping the town will 
"triumph, and the Sakas, BAhlikas, (the people oil) Sindhu, Pahlavas and Yavanas, be joyful." 
They are of value only as tending to indicate the comparative importance or notability of the 
different tribes and places, as judged by the number of different allusions to each of them, To 
apply them in any other way, e. g. to assume that the names mentioned in one and the same 
passage are to be referred to much about one and the same locality, would only be conducive to 
error. Thus, such a rule might be appliedin respect of the verse just mentioned, without going 
far wrong. But chapter iv. verse 25, and chapter xvi. verse 22, give clear instances to the 
contrary. The former couples the Irjunfiyanas and the Taudheyas, who belong to the northern > 
division, and the Kauravas, who, as the people of Kuru-land, may perhaps be referred to the 
northern division, with the PrAgisas or kings of the eastern country. And the latter couples the 
Arjuu:\yauas, Yaudheyas, Traigartas, Paaravas, and Vatadhanas, of the northern division, with 
the Ambashthas of the east or south-west, the Paratas of the west, and the SArasvatas and 
Matsyas of tlie middle country. Bub little, therefore, if anything at all, could be gained, in 
this or any similar list, by noting the way in which different names are connected with eacV 
other in the astrological passages. 

DIVISIONAL LIST. 



The Madixyadefea or middle country in- 
cludes (xiv. 2, 3, 4) Qajapura (see under Gajil- 
hvaya), KaJak&te, Kapishthala, [Mathura], 5 
andSakSta; 

the Maru and [Udumbara] countries 5 
the Dharmarauya forest ; 
[the rivers Sarasvati and Yamuna] ; - 
and the following tribes or peoples; the 
Arimedas, Asvatthas, Audumbaras, Bhadras, 
Gauragrivas, Ghfishas, Gudas, Kaiikas, Kuku- 
ras 3 Kurus, Miidhyamikas,- Mtindavyas, Msithu- 
rakas, Matsyas, Nipas, PaSchfilas, Panclus, 
Salvas or Salvas, Samkhyatas, Sarasvatas, 



'Suras&nas, UddShikas, Ujjih&nas, Upajyfitishas*, 
Vatsas, and Yamunas. 

The eastern division includes (xiv. 5, 6, 7,)' 
[Ohandrapura], Kasi, Mfikala, the milky sea 
(ksMr&da), the (eastern) ocean (samudra),' 
[Tamalipti] , and Vardhamana ; 

the [K6sala], Magadha, Mithila, [Pundra], 1 
Samatata, and U<Jra countries ; 

the mountains Anjana, Malyavat, Padma, 
Sibira, Udayagiri, and'Vpshabhadhvaja; * 

the river Lauhitya ; 

and the following tribes or peoples ; the 
Ambashthas, Bhadras, Chflndrapuras, Dantura- 



* As far as the end of chapter Ixxxv., of course I have utilised Dr. Kern's translation. It is to be found in the 
/our. & As. Soc., N. S., Vol. IV. pp. 430-479 (chap. i. to vii.) ; Vol. V. pp. 45-90 (chap. viii. to xv.), arid pp. 231-288 
(chap. xvi. to xxxv.); Vol. VI. pp. 36-91 (chap, xxxvi. to li.), and pp. 3/9-338 (chap. liii. to Ixiv* j chap, lii., on boils 
and their consequences, is left untranslated, as being of no interest whatever) ; and Vol. VII, pp. 81-184 (chap. Uv. 
to IXXXT,). I have glanced through the remaining nineteen chapters, without actually reading them i here, the 
D&vanftgarl characters, with their absence of capitals, may possibly have caused me to pass over a point or two 
which otherwise I might have noted ; but I think that I have not omitted anything of importance. 

brackets are supplied from the tribal appellations; thus, in the present 



JTTLT, 1893.] TOPOGRAPHICAL LIST OF THE BRIEAT:SAMEITA. 



171 



kas, Gauclakas, Karvatas, Kausalakas, Khasas, 
Fanudras, Pragjyotishas, Suhmas,Tamalipfcikas, 
and TTtkalas ; also the cannibals (ptirushdda), 
the horse-faced people (asvavadana), the one- 
footed people (ekapada), the people with ears 
shaped like a sickle (mrpakarna), and the tiger- 
faced people 



The south-east division includes (xiv. 8, 
9 10) Hfimalomdya, the islands of bark, of 
bulls, andof cocoanuts, Kanfcakasthala, Kish- 
kindha, and Tripuri j 

' the Andhva, Auga, [Ohcdi],Kalidga, Kfisala, 
Upavanga, Vanga, and Vidarbha countries; 

the Vindhya mountains 5 
* and the following tribes or peoples ; the 
Chfcdikas, Dasurnas, Jutlmras, Maulikas (or 
'Saulikas), Nishadas, Pm'ikas, Babaras (wpecified 
as the loaf-clad 'Sabaras and fcho naked 'Sabaras), 
Saulikas (or Maulikaw), Smafivudharaa, and 
Vatsas ; alo the great-nockod people (mfth&gri- 
va), tho high -throated people (drtJIwu'kaijflia), 
and the snake-nocked people 



The southern division includes (xiv* 11-10) 
Ikara, Afcii's Uormitiiflfo, [Avanii], Balad&va- 
pattana, Uio boryl-mhios (va!Mry<t), BUarn- 
kachchha, Chitmtftta, (tlio places for obtaining) 
conch-yhells (iaitWHt), Dasajmra, Dliarmapat- 
tana* the otaplumtH* glmi QtoiSjttratlMn), Garia- 
rAjya, Qifituigarni tho hc^rmiiu^uH (tSptMfttrama), 
tUo islaudrt /w^tf), Kiiliolit, [Kurmaijcya], Kol* 
lagiri, KmnficiliHclvt])is ljiu*ikA Manicliipatuwia, 
Nasikyft, tho Howilioni ocusan (ydniu&ltklhfy, (tlie 
places for (l>tuiniug) piwrlH (wiwfr/rf), Simhaia, 
Tfilikaia, Vnavai f and Vollftm: 

tho [Olifim;], Ohola, Knchclilia, KaniAfift, 
[KSrala], Koukatw, and T.nkariaoountriosj 

tho JJai.Klakuvn.ua ami Tumbavana ^^flts, 
and the groat fotvut (iHtthtifiwty \~~* 

tho mountains Darilum t KUMUIHU^ Malicn- 
dra, Malays Alalimlya, HlHhyuiauku, arul 



i., TAmtuj)aruiti 9 
and Vcya ;- 

ami tho following tribOB or pooploB ; tho 
AbhtiHH, Aryiika, Avanlnkits nhiwlriw, Clifir- 
yas, (Junjinias, KaimlitkiiM, KuliijiiuiH, Knuka* 
tan. , KfuMiuinuyukas, Ktrmis, Jh,uikani PMi- 
kas, llishablutH, IjliHliikas MuuriH f and Wbikiw; 
also, the uiarinom (vM'hant), ilio pooplo with 
thick matted hair (jnhMlntnfy and the oato 
of whales (l 



The south-west divisioa includes (xvi. 
17, 18, 19) the great ocean (maMrnava), and 
VadavS-mukha ; 

the A.narta, Dravida, [KamhSja], Parasava, 
and Snrashtra countries; 

the mountains Hdmagiri, PhSnagiri, and 
[Revataka] ; 

the river (or country) Sindhu ; 

and the following tribes or peoples ; the 
Ibhiras, Ambashthas, Aravas, Badaras, 
Barbaras, Chaiich^kas, Kalakas, Eapilas, 
KarnaprAveyas, Khaudas, Kiratas, Makaras, 
Pahlavas, Baivatakas, Sindhu-Sauviras, 
Sftdras, and Yavanas ; also the eaters of (raw) 
fiesh (kravydsin'), and the people with the 
faces of women (ndrt*MJehd). 

The western division includes (xiv- 20? 
21) the region of gold (kanaka), and Tara- 
kshiti ; 

the Panchanada and "Ratnatha countries ; 
the collection of forests (vanaucjha) ; 
the mountains Astagiri, Kshuriirpana, 

Manimat, Meghavat, and Prasasta; 
and the following tribes or peoples ; the 

Aparnntakas, Haihayas, Jriugas, Mlechchhas, 

Paratas-, Sakas, 'Santikas, Vaisyas, and 

Vokk&nas. 

The north-west division includes (xiv. 
22, 25) the kingdom of the amazons (sM- 



the Asmalca, Kuluta, and Laliada or Ladalia 
countries ; 

tho forest of the man-lions (nrmhha^ 
wtwi) ; 

tho rivers Qraruhii or Qaruhfi, Phalgulukft, 
and Vfinuraati ; 

mid tho following tribes or peoples; the 
Glwrimraugas, Halas or Lahas, Madras, Man- 
<)avyan, Marukuchchas, Bfllikas (orMulikas), 
TillM, and Tukharas; also tho dwellers in the 
Hky (bkaatha), tho one-eyed people (tbavlJti- 
rJHtMi), tho long-faced people (dir<jhdw/a)> the 
lwi#-haired people (Mrghak&ia), and the people 
with long-necks (jltrtjhaffrfoa). 

The northern daivsion includes (siv, 24-28) 
BhOgapwwthft, the city of spirits (Wittapw*), 
[Punhkolivatl], [Takshusila], Vasfiti, and 
Yasovatl ; 

tlio Adarsa, Antardvipin, Glbdhftra, [Mala- 
vaJjTiigitrt^and [Uttara-Kuru] countries 5 



172 



THE INDIAN ANTIQUARY. 



[ JULY, 1893. 



the mountains Dhanushmat, Himavat 
(Himalaya) Kail&sa, Krauncha, MSru, and 
* Vasumat ; 

tlie river [TamunS] ; 

and the following tribes or peoples ; tlie 
Agnidhras or Agnityas, Ambaras, Arjunayanas, 
Dandapingalakas, Dfisame*yas, DasSrakas, Gav- 
yas,* H&natalas, Hunas, Kachcharas, Kaikayas, 
Kailavatas, Ka^thadhanas, Kfihalas, Kshatri- 
yas (tinder the name of rdjanya), Ksh&na. 
dhurtas, Kshudraminas, Madrakas, Malavas, 
Manatalas, Mandavyas, Panravas, Pushkala- 
vatas, Saradhanas, Sltakas (or Satakafc), Sya- 
makas, Takshasilas, ITdichyas, Uttara-Kurus, 
Vatadhanas, Yamunas, and Yaudheyas; also 
the flat-nosed people (chvpitandsi&a) the thick- 
haired people (Teesadhara), the roamers in the 
sky (khacliava), the dog-faced people (svamu- 
Mia), and the horse-faced people (turagd- 
iiana). 



The north-east division includes (xiv. 29, 
30, 31) Brahmapura, the kingdom of the dead 
(naslitardjya) , the gold-region (suvarndbjw), 
and the marshes or swamps (palSla) ; 
the [Kasmira] and Kuluta countries ; 
the forest of Vasus or spirits (vasuvana), the 
forest-kingdom (vanardjya), and the forest- 
territory (vanardshtra) ; 
the mountains Meruka and Munja ; 
and the following tribes or peoples; the 
Abhisaras, Annvisvas, Bhallas, Chinas, Dama. 
ras, Daradas, Darvas, Gandharvas, Ghfishas, ' 
Kasrniras, Kaamndas, Khashas, Kiras, Kir&tas, 
Kuchikas, Kunathas, Pauravas, Sairindhas, 
and Tanganas; also the nomads (pctsupala\ 
the wearers of bark (cMranivasana), the 
dwellers in the sky (divishtfia), the demons 
with matted hair or elf-locks (jatdsura), the 
one-footed people (ekacharana), and the three- 
eyed people 



ALPHABETICAL LIST. 



Abhira, or Abhira, the name of a people 
placed in the southern division, xiv. 12, and 
in the south-west division, xiv. 18 ; miscel- 
laneous astrological references, v. 38, 42; 
ix. 19; svi. 31. One of the Nasik inscrip- 
tions mentions an Abhira king (ArcJiceol. 
&itrv. West. Ind* Vol. IV. p. 104). And the 
Abhiras are named among the tribes subju- 
gated by Samudragupta (Gupta Inscriptions, 
p.14). 

Abhisara, a people In the north-east division, 
xiv. 29 ; misc. ref., xxsii. 19. The Abhisara 
country is supposed to be the modern Hazftra, 
in the Panjab (McCrindle's Invasion of India 
by Alexander the Great, p. 69, note 3). 

Adarsa, a country in the northern division, 
xiv. 25. 

Agnidhra, or Agnidhra, a people in the 
northern division, xiv. 25, In his text, 
Kern reads BMgaprasth-Arjundyan-Agnir 
dhrdh ; and in his various readings he notes 
that one MS. gives Agrtoyti,, but all the 
others, except the one from which the -word 
in his text is taken, AgnHydh. . In his trans- 
lation he gives " Agnidhras (or AgnJtyas)." 
Albfiruni has given the Btfhat-Samhitd divi- 
sional list (India* Translation, Vol. I. pp. 

^ 300-303) ; and here he gives " Agnitya." 

Akara aplace in the southern division, xiv. 12. 
Kern, who translates the word by "the 



mines/' considers that it denotes the modern 
KhandSsh. The name apparently occurs in 
one of the HMk inscriptions (Archowl. Stwrw. 
West. I%& Vol. IV. p. 109), and in the Junfi- 
gadh inscription of Rudradaman (Iml. Ant* 
Vol. VII. p. 262 ; the text has Akar-Amnty-*). 

Alaka, apparently a city ; the lord of Alaka 
(Alalca-ndkha*), misc. ref., xi. 58. Kern in 
his translation gives the feminine form, 
AlafcH; which, however, does not suit the 
metre. The published text is IltsJivaku- . 
Ralakanfohau, " the Ikshyakas and the lord 
of Ralaka;" with the various readings of 
kukula and rulaka, for ralaka. But, in a 
note to his translation, Kern prefers IJcshvd* 
Jcur^AlaJtandtho ; which is the reading of 
the commentary, and is supported by the 
remark AlaM-nagari tanndth6 rtijd. The 
only other Alak4 that is known, is the city 
of Kubera. The name of Balaka is not 
otherwise known at all, 

amazons, the kingdom of the (denoted by 
strMjya), in the north-west division, xiv. 
22 ; misc. ref., xvi. 6. Alb6run! says, " Str!- 
rfijya, i. e. women among whom no man 
dwells longer than half a year/' 

Ambara, a people in, the northern division, 
xiv. 27. 

Ambashtha, a people in the eastern division, 
xiv. 7 ; also in the south- west, xiv. 17 j misc. 



JULY, 1893-] TOPOGRAPHICAL LIST OF THE BRIEAT-SAMEITA. 



178 



ref., xL 19 1 xy i* 22. In a note to his trans- 
lation, Kern remarks that the Ambashthas 
of the eastern division are the Ambastce of 
Ptolemy, vii- 1> 66 seq. ; and that they are 
not to be confounded with their namesakes 
in the south-west. 

Anarta, a country in the south-west division, 
xiv. 17 ; misc. ref,, v. 80 ; xiv. 33 j xvi. 81. 
This country is mentioned in the Junagadh 
inscription of Rudradaman (Ind. Ant. Yol. 
VIL pp. 262, 263). 

Andhra, or Aiidhra, a country, and the people 
of ifc, in the south-east division, xiv. 8; 
misc. ref., xvi. 11 ; xvii. 25 ; the lord of 
Andhra, or of, the Andhras (Andkra-pati'), 
inisc* ref., xi. 59. The Andhras are carried 
back to the third century B. 0. by one of the 
edicts of ASOka (Ind. Ant* Vol. XX. pp. 239, 
240, 247, 248). Other early epigraphic 
references arc to be found in Givpta Inscrip- 
tions, p, 230, and Archceol. Srt? West. Ind. 
Vol. IV. p. 127, 

Anga, a country in the south-east division, 
xiv* 8;' misc. ref., v. 72; is. 10; x. 14; 
xi. 56 ; xxxii. 15. Sec under ' Jathara,' 
Anjana, a mountain in the eastern division, 

xiv. 5. 
Antardvipa, or Antarclvtpin, ft region in the 

northern division, xiv. 2t5. 
Anfcargiri, & mountain region; xmc. rof., v. 42, 
In a note to his translation Korn remarks 
" I am not able to Kay which part of the 
Himftlayan WU country was called Antar- 
girl; it may bo Kumaon, or a 8till more 
eastern district Of. eh. xvi. 2, and Mahft- 
bhar. II. ch. xxvii, 3." In xvi, 2, tbo origi- 
nal has IMr-mttifrfaifaytfli, "tho people 
beyond and within tbo mountains ;" note, 
11 {. e- a part of tho HiwiUnya " 
AntarvMI, a region ; mi80- ref> v* 65. Kern 
translates by the Doab." Tbo natno may 
apply to any Doab : but it tonally denotes 
the country lying Ixstwwm tlo Gafigfi and 
the Yamuna, wliicli is montionod as Gahgti* 
V(mw*ftnt<*r&la 9 in Ixix. 26, misc. rrf.; and 
it is tiKtl in ibai HOIMWJ in tho IndAr grant 
of Skandagnpta tflufto Jtwtr>>on*, IP'fty* 
Anuvi^va, a people in tho nortli-wwt division, 

xiv. 81. 

Aparfatoka (. L Apamnlika). "tlio people 
of tho wcstcrti yuarclum," a people in the 
western division, xiv, 20 ; mine, ref,, v, 70, 



See also Apar&ntya.' Mention is made of 
the Aparanta people or country in one of the 
Msik inscriptions (ArchcBol. Surv. West. Ind. 
'Vol. IV- p. 109), and in the Jnnslgadih 
inscription of Rndrad&man (Ind. Ant. Vol. 
VIL p. 262). And one of the Asftka edicts 
classes the Yavanas, KambSjas, and Gandha- 
ras as dpardnta (id. Vol. XX. pp. 240,241). 
Pandit Bhagwanlal Indraji has said that 
there are reasons for thinking that Sopara, 
in the Thana District (see under 'Saurparaka'), 
was the chief place in the Apar&nta country 
Jow. Bo. Br. R As. Soc. Vol. XV. p. 274, 
and note 3). 

Aparantya, a people, evidently identical with 
Apar&ntaka, g. v. ; misc. ref., v. 40, ix. 15. 

Arava, a people in the south-west division, 
xiv. 17. 

Arbuda (the modern Mount Abu), misc. ref., 
v. 68; xvi. 31;xxxii, 19. 

Aiim&da, a people in the middle country, 



xiv. : 



Arjun&yana, a people in the northern division, 
xiv. 25 ; misc. ref,, iv. 25 ; xi. 59 ; xvi. 22j ; 
svii. 19. The Arjunftyanas are named among 
tho tribes subjugated by Samudragupta. 
(Gupta Inscriptions, p. 14). An early coin 
of the Arjnnfiyanas is figured in Prinstp's 
Essays, Vol. II. p. 223, Plate xliv. No. 22, 
Arya, a people ; xnisc, ref., v. 42, where Kern ' 
takes the word as meaning "the inhabitants 
, of Arydvarta," #. v. 
Aryaka, a people in the southern division, 

xiv. 15, 

Aryavarta, the inhabitants of Aryavftrta (the 
text uses tho nom. plur,)i which is a cus- 
tomary name for Northern India; misc. ref, 
v. 67. See also * iritortfatto.' The word 
Aryavarta means 'the abode of the Aryas, 
or excellent or noble people/ It is used to 
denote Northern India in the Allahabad 
inscription of Samudragupta (Gupta, Insorip- 
tions, p, 13). In the Hdnavadharmasdstra, 
il 22 (BurneU's Translation, p. 18) Aryavarta 
is defined as tho land between the Himalaya 
and Vindhya mountains, extending to the 
eastern and to the western seas. But a 
more precise division between Northern and 
Southern India is given by the poet Raja- 
gekhara, who, in the Mlartimdyana, Act 
6 (see V. Sh. Apte's Rdjastfthara : his Life 
and Writings, p. 21), speaks of tl?e riyer 



174 



THE INDIAN ANTIQUARY, 



1893, 



Narmada (the ' Nerbudda J ) 5 ^hich rises in, 
and runs along close to the south of, the 
Vindhya range, as "the dividing line of 
Ary&varta and the dakshindpathci" 

Asik'i, a people; misc. ret, xi. 56. -Mention 
is made of the Asika people or country in 
one of the Nasik inscriptions (ArohceoL Surv. 
- West. Ind, Vol. IV. p. 109). 

Asmaka, a country, and the people of it, in 
the north-west division, xiv. 22 ; misc. ref., 
Y. 39, 73, 74; ix. 18, 27; xvi. 11; xxxii. 
15; the lord of Asmaka (Aimalsa-pa, 
-ndtha, -narfoidrd) misc. ref., xu 54, 55 ; xvii. 
15. Below his translation of xiv. 22, Kern 
adds the note "the Assakanoi of the 
Greeks." Mention is made of the Asmaka 
people or country In one of the AjaaM inscrip- 
tions (drchceol. Surv. West. Ind. IV. p. 131). 

astagiri, e the mountain behind which the sun 
sets,* in the western division, xiv. 20. 

Asvattha, a people in the middle country, 
xiv. 3. 

asvamukha, * horse-faced people ; * misc. ref,, 
xvi. 35. See also ' asvavadana* and 'turagd- 
tiana * 

asvavadana, t horse-faced people,' in the eastern 
division, xiv. 6 ; identified by Kern with the 
Hippoprosopoi of the Periplus Maris ]3ry- 
Mriet. See also* asvamuklia* and 'turagd- 
nani? 

Atri (the hermitage of), in the .southern divi- 
sion, xiv. 14, 

Audra or Odra, a country (the modern Orissa), 
and the people- of it j misc. ref., v. 74. See 
also 'TTdra,' 

Audumbara, the people of the Udumbara 
country, in the middle country, xiv. 4. 
See also ' Udumbara.' 

Aujjayanika, the people of Ujjayan!, q. tr.; 
misc. ref., xi. 56. 

Ausinara, * a king of the TJstnaras/ j. V*; misc. 
ref*, xi. 55* 

Avagana, or AvagAna a people or country j 
misc. ref., xi. Gl ; xvi. 38. Kern translates 
the word by 'Afghans,' in both places. In 
xi. 61, among other various readings there 
are Gli&l-AbaMna,, Cli&l~&mvmhgana t and 
Clidlu-Vatiiga-Kawfikcina ; and in xvi. 38, 
Gh&l-J(vagna, and Ch6l- Abakdna. 

Avanba, a king or other inhabitant of Avanti 
or Avanti, g, v. ; misc. ref., xiv. 33... See- 
also c Avantaka* and 



Avantaka, the inhabitants of Avanti or Avantf r 
q. -y., a people in the southern division, xiv. 
12; misc. ref.,v. 73. See also * Avanta 3 and> 
' Avail tika.' 

Avanti, a city (better known as Ujjayanl, q. v . t 
or Ujjayinl), misc. ref., v. 40 ; ix. 17 ; also- 
an inhabitant of the same, misc. ref., ix 

18, 21. See also * Avanti, Avanta, Avantaka r 
and Avantika.' The name Avanti occurs in 
inscriptions at Nasib and Ajantft (Archo&ol* 
Surv. West. Ind. Vol. IV. pp. 1Q9, 127), and 
in the Junagadh inscription; of Rudraddmanv 
Ind. Ant. Vol. VII. p. 262 ; the text has- 



Avanti, a city, the same as Avanti, g, v. ; misc. 
ref., xi. 35. 

Avantika, 6 a king or other inhabitant of 
Avanti or Avanti,' . v., misc^ref., v. 64; 
Ixx* vi. 2. See also * Avanta' and Avantaka/ 

Ay&dhyaka, the inhabitants of Ayodhyil, which 
is the modern AjfidhyA, Audh, Awadh, or 
' Oude ;' misc. rof., iv. 24. See also * SdkSta/ 
The name Ay6dhyfi occurs in the spurious 
grant of Samudragupta (Gupta Inscriptions, 
p. 257). 

Badara, a people in the south-west division, 

xiv. 19. 
Bahlika, a country, and the inhabitants of it ; 

misc. rof., v. 37 ; xviii. 6. See also ' Bahlika,. 

VahJika, and Vtihlika.' 
Bahlika, the same as Bahlika, j. v; misc. ref., 

x v 7 ; xvi. 1 ; xvii. 1J3, 25 j xxxii. 15. In. 

xvi. 1, Kern translates by **Balkli." 
Bahugiri, rendered by Kern by w hill-districts," 

but perhaps the name of some particular 

mountainous country ; xniac. ref., xvi, 26. 
Balad^vapattana, a city in the southern divi- 

sion; xiv. 16. Below Ids translation Kern 

gives the note " the Balaipatna of Ptolemy, 

so that the reading Pala^fatna r preferred by 

Lassen, is proved to bo a false form. 7 * 
Barbara, a people- in tho south-wo&fc division, 

xiv. 18 ; misc. ret'., v. 42, 
bark, the island of (charmadvlpa)) in the 

south-east division, xiv. 9;~ wearers of 

bark (cMra-niyasana), a people in the north- 
- east division, xiv. 81. 
beryl-mines (vauMra/a), in tho southern division^ 

xiv. 14, 
Bhadra, a people in the middle country, a?iv 2 ? 

and in the eastern division, xiv, 7;, 



TOPOGRAPHICAL LIST OP THE BRIHAT-SAMHITA. 



175 



-the southern division, xiv. 16. In a note to 
his translation of xiv. 7, Kern explains the 
name by "the Blessed," and suggests that 
the Bhadras are probably the same with the 
Bhadras vas, #. 0. 

Bhadrasva, a people, to be placed in the middle 
country if identified with the Bhadras ; the 
ting of the Bhadrasvas (Bhadrdfoa-nripa), 
misc. ref., is. 11. In a note to his transla- 
tion, Kern remarks " The Bl.iadrasvas are a 
mythical people, fabled to live in the remote 
East, or, according to the phrase of the 
astronomical Siddhantaa, at 90 E. from 
LaAkA, in the region where Yavakfifri, "Java 
Point," is situated. (The reading Yamak&ti 
is erroneous ; for Yama's kingdom is in the 
South, not in the East; and, besides, the 
compound Yamakoti is devoid of sense.) 
The origin of the BhadrAsvas living near 
the Udayagiri may be traced, I think, to 
lligvMa, i. 115, S, srq." 
Bha11:i 9 (0. /. Bhillii), a people in the north-east. 

division, xiv. 30. 

Bhajuta, a people; misc. ref, xvi. 21. 
Bkfutitavanriia, xiv. 1. The word oconrs in 
other works as lihamtavarsha. In the 
latter form, it meting 'tho country of Bharata ;' 
and in the oilier, 'f.ho country of the BhSvatas 
or descemlaiitH of Ulwrata.' And it is a 
name for the wJiolo of India, iho first king 
of which JH hold to have boon Bharata, sou 
of IJushyauta. 

Bharutatchclilia, tho modern Bharuoh or Bha- 
rucb, i. <>,. t Hroatih, 1 a city in tho southern 
division, xiv. 11- misc. rot'., xvi. 6; Jxix. 11 ; 
tho rulers of Bharukadichlia (Lhant* 
baeJiehka-ptllfit v. 40. The mimo Bhanikuch- 
chha occurs in inscriptioiw at Jumiar and 
Ktiflik (Avehwil, SVn?. Wc*i. hid. Vol. IV. 
pp. 00, 100); mid porhajw in tho Jnn&gogh 
inscription of .KudmilAmaii (hid. Aut* Vol. 
VILp. 262, wlmi'o, however, c Mm and 
Kachcliha" is proforrud by Wio <ditor0). 
Sometimes tho Suruikrib or Kanskriiisod form 
, Bhrigukiwslwlilm IH mot with (. ry., J[ w l. Ant. 
Vol. XII. p. 189 ; Vol. XIX. p. 170), By the 
Greeks it WHS called Jlarytjnsa. 
BhaHApura(v), a town (P) j'niiHo. ruf.> xvi. 11. 
The- publiwhtid ioxfi IJHH Itidwpunt, with thw 
varioug readings of ItMsapura, XMsdpdra, 
RhtiMpartnht and Ddmpwt*. lu his transla- 
tion, however, Kern gives " 



with the note " or S&Mfura or MMvaras. 
"May he, Bhdsdparas ( = Bhfadvaras) means 
"those who live on this side of Mount 
cc BMsa." Utpala gives no explanation. 

BhimaratM, a river j misc. ref., xvi. 9. The 
published text has BMmarathdy&h, which 
Kern rendered by " (the inhabitants of the 
western half of the district) of the Bhlmara- 
thS." A various reading is BMmar&thy&ydh) 
which gives the name of Bhimarathya. A 
grant of the Eastern Chalukya king Vi&h- 
nuvardhana I. gives the name as Bhimarathi 
(Ind. Ant. Vol. XIX. pp. 304, S10). The 
river is undoubtedly the modern Bhlma, 
which rises in the Sahy&dri range, and flows 
into the Krishna near Eaichfir* 

Bhringi(P), a people (?); misc. ref., iv. 22. 
There are the various readings of Bhrigi* 
Jrbhgi, and Vaihga ; and in his translation 
Kern stamps the word as ' very doubtful." 

Bhogaprastha, a (?) people, in the northern 
division, xiv. 25. 

Bhogavardhana, a (?) city or country; misc, 
ref., perhaps an interpolation, xvi, 12. 

WtAtapwa, ' the city of spirits,' in the northern 
division, xiv. 27. 

Brahmapura, a city, in the north-east division, 

. xiv; 30. 

bulls, the island of (yrishadvtpa), in the south- 
east division, xiv. 9, 

caxmibals (purusMda, purwM&a), in the east- 
ern division, xiv. 6 ; misc, ref. ? iv. 22. 
In a note to the translation, Kern remarks 
" tho cannibals, being always placed in 
the far East, must denote either the inhabi- 
tants of the Andamans and Nicobars, or the 
cannibal tribes of the Indian Archipelago,, 
or both." See also 'JeravydSin.' 

castes. The work does not mention the 
Brahmans with any topographical reference: 
but it locates the JCshatriyas (mentioned by 
the term rajanya) in the northern division, 
xiv. 28 ; the Vaisyas in the western division 
xiv, 21 ; and the Sudras in the south-west 
division, xiv. 18. 

Chaidya, the people of OhSdi^ g. v> ; misc. 
ref., xi. 59. See also *ChSdilsa;' 

Champa, a ,(P) town or country ; misc. ref., 
xvi. 3. 

Chanch'ftka (v* Z. Ohatnpuka), a people in the* 
south-west division, xiv. 18. 



176 



THE INDIAN ANTIQUARY. 



[JtTLT, 1893. 



Chandrabhflga river, supposed to be the 
Chenab, one of the five rivers of the Panj&b^ 
misc. ref., xvi. 27. 

Chandrapuras, the inhabitants of the city of 
Chandrapura,, in the eastern division, xiv. 5. 
A town named Chandrapura is mentioned 
in the Indor grant of Skandagnpta (Gupta 
Inscriptions, p. 71). 

cJiarmadvtpa, the island of bark, in the south- 
east division, xiv. 9. 

Charmaranga, a people in the north-west 
division, xiv. 23. 

Charud&vi, a (?) town or country, misc. ref., 
ix. 18 ; the word occurs in the plural, as if 
denoting the inhabitants. 

Ch6di, a country, misc. ref., xvi. 3; xxxii. 22; 
the ruler of Ch&li (CU<ti-pa) 9 xliii. 8. See 
also 'Chaidya and Chldika.' The Kala- 
churis of Central India were kings of 
Ghftdi. 

OhSdika (v. I, Ohaidika), the people of ChSdi, 
q. fl., in the south-east division, xiv. 8. See 
also Chaidya.' 

Ch&rya, a people, evidently of "the ChSra 
country, in the southern division, xiv. 
15. 

China, a people in the north-east division, xiv. 
30; misc. ref., v. 77, 78, 80 ; x. 7, 11 ; xi. 
61 ; xvi. 1, 38. Kern translates the word 
by Chinese ;" e. g. v. 77, 78, 80. 

ehipitondsika, ' flat-nosed people,' in the 
northern division, xiv. 26* 

cMranivasanOt * wearers of bark/ a people in 
the north-east division, xiv. 31. 

Chitrakuta, in the southern division, xiv. 13 ; 
misc. ref., xvi. 17. It is the modern Chitra- 
k&t or ChatarkSt" hill or district, near 
Kampta in BundSlkhand. The name occurs 
in the Sirur inscription of A. D. 866 (Ind, 
Awt. Vol. XIL p. 218). 

ChBla, a country, and the people of it, in the 
southern division, xiv. 13 ; misc. ret, v. 40; 
xi. 61 ; xvi. 10, 38. In southern inscrip- 
tions, the name appears in the forms of 
-Ch&la, Ch6la,and Ch6da; and it is taken 
back to the third century B. C. by one of 
the edicts of As6ka (Ind. Ant. Vol. XX. 
pp. 239, 240, 249). 

cocoa-nuts, the island of (nfilikSra-fotya), in 
the south-east division, xiv. 9. 

conch-shells, the places for obtaining, are 
placed in the southern division, xiy, 14. 



daksliMpatha, 'the region of the south,* i. e. 
Southern India, below the Narmada, misc. 
ref,, ix. 40 ; xlvii. 8. See under c Aryiivarta.' 
The term dciksldntipatha occurs in the 
Junagadh inscription of Rudradaman (IwcZ. 
Ant. Vol. VII. p. 262) ; in the Allahabad 
inscription of Samudragupta (Gupta In- 
scriptions, p. 13) ; and apparently in one of 
the N&sik inscriptions (ArchceoL Surv* West* 
Ind. Vol. IV. p. 110). 

Damara (v. I. Dfimara), a people in the north- 
east division, xiv. 30, 

Dandaka, a country or people, misc. ref., xvi* 
11 j the king of Dandaka (DandaJs-ddhipati), 
misc. ref., xi. 56. 

DandakSvana, in the southern division, xiv, 
16, This is, I suppose, another form of the 
name of the Dandak&ranya, or Dandaka 
forest, which lay between the rivers Nar- 
madii and G6davari. 

Dan4apingalaka, a people in the northern di- . 
vision, xiv. 27. 

Danturaka, a people in the eastern division, 
xiv. 6. AlbSrunf says *' Dantura, i. 6. people 
with long teeth." 

Darada, a people in the north-east division, 
xiv, 29 ; misc. ref., v. 42, 79, xiii, 9. Alb6rflnl 
omits them ; or, rafcher, he gives Abhisarada, 
instead of Abhisftra and Darada. 

Dardura, a mountain in the southern division, 
xiv. 11. 

D&rva, a people in the north-east division, xm . 
30, 

Dasamfrya, a people in the northern division, 
xiv. 28. 

Dasapura, a city in the southern division, xiv. 
12. It is the modern Mandas6r, or more 
properly Dasdr, in Malwa. It is mentioned 
in inscriptions airlSTfi-sik (Archwol. Swrv, 
Went. Ind. Vol. IV, pp, 100, 114), and in 
inscriptions at Mandasfir itself (Gupta 
Inscriptions, pp* 79, note 2, and 84* 86), 

Dasarna, a variant of DAsarn^, 3. v. ; misc. 
ref., v. 40 ; x. 15$ xxxii. 11, In a note to his 
translation, Kern remarks that the Dasarnas 
are the JJosarene or Desarene of the Periplus 
Maris JBrytJwo&i. 

Dasarna, a people in the south-east division, 
xiv. 10; raise, ref*, xvi, 26* See also 



. t? 



DasSrafea, a. variant of 
jreL, y. 67, 



JTTLY, 1893.] TOPOGRAPHICAL LIST OP THE BRIEAT-SAMEITA. 



177 



DasSraka, a people in the northern division, 

xiv. 26. See also DasSraka/ 
dead, the kingdom of the (nasUa-rdjyd), in the 

north-east, adv. 29. See under 'Mfirota.' 
demons with elf-locks (jaf-dsura^ in. the north- 
east division, xiv. 30. 
DSvika, a river ; misc. ref., xL 35. 
Dhanushmat, a mountain, in the northern 
division, xiv. 24. The text distinctly stamps 
Dhaunshmat as a mountain. But AlbSriani 
says " Dhanashrnan (!), i. e. the people with 
bows," 

Diiarmapafcfana, a city in the southern division, 
xiv. 14. Kern translates the name by 
"Yama'scity." 
DharmAranya, a forest region, in the middle 

country, xiv. 3. 

diamonds are found in the Himava.t mountains, 
in Kaliiiga, Kfisala, Mataiiga (?), Pnndra, 
and Saurashfcra, at Sui'pura (see under 
'Apartota* and ' Saurpfiraka*), and on the 
banks of tho Venn, Ixxx. 6, 7. 
dfaghayrfoa, * peoplo with long nocks/ in the 

north-west diviyion, xiv. 23, 
dfogliakofa, 'long-haired people,' in the north- 
west division, xiv. 23. 
d$rghd$ya 9 ' long-Faced people/ in the north 

west division, xiv, 23, 

dwuhtha, "the inhabitants of heaven," dwel- 
lers in the sky, a people, in the north-east 
division, xiv. 31, 
dog-faced people (sva-mukha), in the northern 

division, xiv. S5. 

Domba, tho Gipsies ; misc. rof,, Ixxxvii* 33* 
Also, in liii. 84 tho text Uas hapaek-dtlagah, 
* those who cook (and ant) dogs, and oUiors 
like thorn;' and tho commentary sayi* z>#- 
pachd Dambdh, * tho cookers of dogs aro tho 
pombafl.' The name is doubtlons identical 
with the JioiMntt that otioun* olsowhoro; <*. tj, 
in tho Anamkoiwl iiiKcripfcion of Undnuluva 
(Ind. Ant. Vol-" XL p* 17). And the 
Poinmas or Bfnus woro tho Gipsies (id* 
Vol. XV. p, 15). 

Di'avi^la, a country, and tho pooplo of ifc, in the 
south-W(?Rt division, xiv. 19; miHo.rof., ix. 15, 
19 ; xvi. 11; xxxit. IS; tho rulers of 
Dmvirla, or of the I>ravi(]a(7>/?;*VWJ/^/3fA) 
misc. roL, iv. 23 ; tho uantorn half of tho 
Dravitja countries (JinwiMn&h prtig-ardha), 
misc. ref* xvi. 2 In hi,B Irtuialation of xvi* 
11 and xxxii. 15, Kern gives " Dmvi4as (or 



Dramidas)." In xiv. 19, Alberuni gives 

" Dramida." See also * Dravi<ja,"' 
Drdvida, <of or belonging to Dravida/ j. .; 
, misc. ref., Iviii. 4, where Kern renders 

Lr&mdam by ( a measure) for Dravi&s 

(barbarians)." 

ears ; people with ears like a winnowing fan 
(sfcpa-karna), in the eastern division, xiv. 5. 

elephants, the glen of (kunjara-darfy in the 
southern division, xiv. 16. 

Skaobarana, one-footed people/ in the north- 
east division, xiv. 81. See also 'Mapada. 9 

Osapada, 'one-footed people, in the eastern 
division, xiv. 7. See also e Gkacbarana.' 

Skaviloc/iana, 'one-eyed people/ in the north- 
west division, xiv. 23. 

elephants; the elephant's cave, or the glen of 
elephants (?sitnjara*dar$) 9 in the southern 
division, xiv. 16. 

eyes ; one-eyed people (Ma-vilMana) in the 
north-west division, xiv. 23 ; three-eyed 
people (tri-netrah in the north-east division, 
xiv. 31, 

faces 3 dog-faced people * (Sva-mukJia), in the 
northern division, xiv. 25 , 'horse-faced 
people 7 ^asva-vadana) in the eastern division, 
xiv. 6, and (turag-dnana) in the northern 
division, xiv. 25-; znisc. ref. (awa-miMa), 
xvi. 35; 'long-faced people * (d$rgh-dsya} 9 
in the north-west division, xiv. 23; 
'tiger-faced people* (yydghra-mukha), in the 
eastern division, xiv. *>, 

feet ; c one-footed people * (eka-pada)^ in the 
eastern division, xiv. 7 ; and (tika-charana)) 
in the north-cast division, xiv. 31. 
* flesh, eaters of raw * (trwy-Jain), in fche south- 
west division, xiv. 18. See afeo 'canni- 
bals/ Tho word is, however, rather doubt- 
ful ; the readings are krawjuddnablifoa, 
and TsravyaMydb'Mtra) for, which Dr. Kern 
adopted, by conjecture, faravyd&y-dlhira* 
forests; the Dharmfiranya, in the middle 
country, xiv. 3 ; the great forest (mah- 
tftnri), in the southern division, xiv. 13 ; 
tlio Dandakavana, in the southern division, 
xiv. 16; the collection of forests (van* 
auglia; -u. 1. van-aulca, * the inhabitants of 
forests'), in the western division, xiv. 
20; the forest of the man-lions (nrMrfAa- 
00), in the north-west division, xiv. 



173 



THE INDIAN ANTIQUARY. 



[JULY, 1893. 



22 ; the forest-territory (yana-rdsJitra), in 
the north-east division, xiv. 29 ; the forest- 
kingdom (vana-rdjya), in the north-east divi- 
sion, xiv. 30 ; the forest of Vasus or 
spirits (vasu-wana), in the north-east division, 
xiv. 31. The " kings of all the forest 
countries (sarv-dtavika-rdja) " were com- 
pelled by Samndragupta to do service to 
him (O'u/pta Inscriptions, p. 13). The same 
record mentions also a kingdom named 
Mahakantara, which seems to he a great 
forest kingdom (Hid.). And the hereditary 
territory of the Maharaja Samkshdbha 
included "the eighteen forest kingdoms" 
(ashfadas-dtavwajya ; id. p. 116). 

Gajahvaya, apparently '(the city) that has the 
appellation of the elephant,' i.e. Gajapura or 
Hastinapura, the modern Dehli, 4n the 
middle country, xiv. 4. 

Gambhtrika, a river ; misc. ref ,, xvi. 16, 

Ganarajya, a kingdom in the southern division, 
xiv. 14. 

Gandhara, a country (the modern Kandahar), 
and the people of it, in the northern divi- 
sion, xiv. 28 ; misc. ref., iv. 23 ; v. 77, 78 ; ix. 
21; x. 7; xvi. 26; xvii. 18; Ixix. 26. The 
name is carried back to the third century 
B. 0. by one of the edicts of Asdka (Ind. 
Ant. Vol. XX. pp. 239, 240, 247). 

Gandharva, a class of supernatural beings, in 
the north-east division, xiv. 31 ; misc. ref., 
xiii. 8 ; Ixxxvii. 33. 

Ganga, the river Ganges, described as con. 
stituting, with the Jamna", the necklace of 
the earth, xliii. 32 ; reference to the region 
between the Gauga, and the Yamuna*, Ixix. 
26 ;-^ misc. ref., xvi. 16. 

Gai'uha, see GuruhS. 

Gaucjaka, a people in the eastern division, xiv. 
7. This is the reading in the text ; but in 
his translation Kern gives ' Gauras," and 
adds the note "i. e. * the Whites/ supposed 
to live in SvStadvlpa, which, according to 
KatMsaritsdgara, 54, 18, 199, lies near the 
Cocoa-island" (see 'islands'). AlbSrunl 
gives "Qauraka." 

Gauragriva, a people in the middle country 
xiy. 3. 

G&yya, apeoplein the northern division, xiv. 28. 

Glt&sha, a people in the middle country, xiv. 
2 ; and in the north-east division, ?iy. 30. 



In xiv. 2, Kern translates u Gh6sha ;" and in 
xiv. 30, " Gh&shas (stations of herdsmen)." 

Girinagara, a city in the southern division, 
xiv. 11. The name has now passed over to 
the mountain Girnar, in Kathiawa'd; and the 
ancient city is now represented by Juna- 
gadh, at the foot of it. The original naiua ' 
of the Girnar mountain was tlrjayat (Qwyta 
Inscriptions, pp. 64, 65). 

Girivraja, *the inhabitants of the district 
of Girivraja,' as rendered by Kern, in 
accordance with the commentary, I presume; 
misc. ref., x. 14. H. H. "Wilson (Vishnu- 
Purdna, Translation, Vol. IV. p. 15, note 3), 
said that Girivraja is " in the mountainous 
part of Magaclha;" and further on (id. p. 
180, note 1) he identified it with Rfija- 
griha in Bihar. 

Godavari, the river of that name in Southern 
India ; misc* ref., xvi. 9. 

G&langfila, a (?) mountain ; misc. ref., xvi. 8. 

gold, the region of (kanaka), in the western 
division, xiv. 21, and (sMvarna-lhti) in, the 
north-east division, xiv. 31. 

G6manta, a mountain ; misc. rof,, v. 68, xvi. 17. 

G&mati, a river ; misc. ref., perhaps an, inter^ , . 
polation, xvi. 12, It seems to bo the modem 
G6mti or Gumti, which rises in the Shfth- 
jahanpur District and Hows into the Ganges 
about half-way between Benares and GhAz!* 
pur, -at any rate, it is somewhere in that 
neighbourhood that we have to locate th$ 
place G6matikotf,aka, which is mentioned in* " 
the DS&-Baran(lrk inscription of Jlvitagupt^ 
II. (Gupta Inscriptions, p. 217). But there 
isalso a river GOmati in the KAngra District 
in the PaiijAb, 

Gonarda, a people in the southern division, 
xiv. 12 ; misc. ref,, ix. 13 ; xxxii. 22. 

Guda, a people in the middle country, xiv. 3. 
AlbSrfin! says Guda Tanfishar." 

Guruhil, or Garuhu, a river in the north-west 
division, xiv, 23. There art) the various 
readings of Qnfahd, GuluU, and QwrMa, 
Below his translation, Koru remarks ~ 
" Guruha (also Garuha) is, to my apprehen- 
sion, tho Garoigus of tlio Greeks ; the river, 
district they called Qaryaia, Laesen, in his 
Altert- iii, p t 127 and 136, idontifies the 
Greek name with Gauri. It need not l>e 
pointed out how exactly both forms coincide 
Gamhfi and 



JULY, 1893.] TOPOGRAPHICAL LIST OF THE BRIEAT-SAMEITA. 



179 



Haihaya, a people in the western division, xiv. 
20. The Kalachuris of Central India were 
Eaihayas (Iml Ant, Vol. XII, pp. 253, 268), 
And the Western Chalukya king Vikra- 
maditya II. (A . D. 733-34 to 746-47) married 
two Haihaya princesses. 

hair ; people with thick matted hair (jatd- 
dhara), in the southern division, xiv. 13 ; 
long-haired people (dtrgha-TeSia) in the north- 
west division, xiv. 23 ; thick-haired people 
(IsSsa-dhara) in the northern division, xiv. 
26 ; demons with matted hair or elf-locks 
(jaf-ds&ra), in the north-east division, 
xiv. 30, 

Hala (v. I. Laha), a people in the north-west 

division, xiv. 22 ; niiso. vef., xvi. 6 ; xxxii. 19. 

E&rahaura, *a king of the Harahauras or 

HArahauras ;' misc. ref., xiv. 34. 
HSmagiri, a mountain in the south-west divi- 
sion, xiv. 19. 

Hemafcundya, a place in tho south-east divi- 
sion, xiv. 9* There are tho various readings 
of IfSma-ltiita, -Imtgd, -A/erfy/a, and -kwdyd. 
In his toxt-> Kern gave the name as Homa- 
kfltya; but in hirt translation he preferred 
H6makun(Jya, booiiu.so PamSara exhibita tho 
same form, Alboruui gives " Hfimakufyn,." 
Hdmatiilu* a people in tho northern division, 

xiv. 28. 

hermitages (W/>w-#wrwtf), in tho southern 
diviHon, xiv* 15; tho hermitage of AM 
(atri), in tho H<Hithm^H|tot m > x * v ' ^ 
Hirnavat, tho lim^tyafffl^itninH, in tho 
northern diviHion, xiv. 24; spoken of UK 
jftio of tho bnwstH of tho earUi, the other 
being the Vhulhya mountain, xliii. 35; 
diamond** are obtained there, Ixxx. 7; and 
pcarltf, Lexxi. *2, fi ; miw;. rof*, xvi. 2 
(faJnir-aHtah~Kttiltt-jfi.fi, nee ' 
17 (/n^av^O; Ixxii. 1 (/7*'w 
hono-fiiGod piNiplo (ttHMwathttift) in tho 
division, xiv* 0, mitl (/n/f/-&Mmr) iu Lhe 
northern dlviHioii, xiv. 25 ; iuie. rcf. 
(as t vamitMtt') 9 xvi. 35* 
Huna, (v. I Hfina), n people in fcbo noHhorn 
division, xiv* 27; minis. w*f M xi. <S1; ^vi. 88. 
In xi, 01, Kern tiwiHlaloH OMl-Awtffty** 
sito-Uuna by " OhfilaH, Af^haiiH(and) Wliite 
Hftrias 5 M but iu xvi. *H hts iraimlattm PrtA- 
law'Mfclf&na by " J*ahlaviw SvfltuHf (ami) 
Hflnafl," though tofa* horo IK uxHutly nyno- 
nymous with Mu, iu iho other paBHge, The 



H6nas are mentioned in the Bhitari inscrip- 
tion of Skandagnpta (Gupta Inscriptions, 
p. 56), in the Mandasftr inscription of Yas6- 
dharman (id. p. 148), in the Aphsad inscrip- 
tion of AdityasSna (id. p. 206), and in many 
later records ; but I do not know of any 
epigraphic passage wMch specifies " the 
White Hftnas." 

Ikshumati, a river ; misc. ref,, xvi, 4. 

Ikshv&ku, a (?) people ; misc. ref., v. 75 ; ix. 
17; zi. 58. Madhariputra-Purnshadatta, a 
hero of the Ikshvakns, is mentioned in one 
of the early inscriptions at the Jaggayya- 
p6ta stupa (Arch&ol. Surv. South. Ind.Vol. I. 
pp.110, 111). 

IrHvati, a river ; misc. ref., xvi. 27. 

islands of bulls (vrisha-dvlpa), of cocoanuts 
(ndlikSra-dvipa)* and of bark (dtamo-Atya), 
in the south-east division, xiv. 9; "the 
islands (dvtyd),* 9 suggested by Kern, below 
his translation, to be the Maldives, in the 
southern division, xiv. 14; the islands of 
tho great ocean (malidrnava-dvtya), misc. 
ref., xvi. 6. 

.jackal -eaters (gomdy.u-bliaJcsha) ; misc. ref., 

xvi. 35. 
jatmlkara, 'people with thick matted hair, in 

the southern division, xiv. 13. 

ja}utiwa 9 * demons with matted hair or elf- 
louks,' in tho north-east division, xiv. 30. 

Jatluira, or perhaps Jabhara-Aiiga, a people in 
iho south-east division, xiv. 8. The text is 
Vaiuj-Oi>awiqa-Jat1w-Anoah ; which Kern 
translates by "Vaiiga, Vauga minor, (and) 
the Jathara-Augas." But the same com* 
binatkm, JatJwM-Angfy <loes not occur any- 
where else. AlbSrunl separates the names, 
and says " Jatliara, Anga." 

Jriiiga, a people in. the western division, 
" xiv, 21. 

Kachohhtv, a country in the southern division, 
xiv. 16, It is evidently the modern Kachh, 
wfyi> Cutch, to tho north of K&thiawiicL ^ 

Kachchhiira, a people in the northern division, 

xiv. 37, 

Kaikfiya, a people in the northern division, 
xiv. 25 ; misc,ref* iv- 22, v, 67, 74 ; xvi. 26, 
xvii. 18 ; the lord of the Kaikayaa 
, misc. ref. xi. CO. 



ISO 



THE INDIAN AFTIQTTABY. 



[JtTLT, 180S. 



Kailasa, a mountain in the northern division, 
xiv* 24. It is peculiarly sacred as being the 
paradise of the god Siva. It belongs to the 
Himalayan range, and constitutes the water- 
shed from which the Indus, Satlej, and 
Brahmaputra take their rise 5 but it appears 
to be really in Tibet (Hunter's Indian Empire, 
pp. 43, 45). It is mentioned in the Gang- 
dhar inscription of Visvavarinan and the 
MandasSr inscription of Bandhnvarman 
( Gttpta Inscriptions, pp. 78, 85, 86) ; and in 
the last passage it is called one of the breasts 
of the earth, the other being Sumru. 

Kailavata, a people in the northern division, 
xiv. 26. 

Kairalaka, the people of Kerala, q.v. 9 in the 
southern division, xiv. 12. The text gives 
the reading ESralaka ; but this is a mistake 
for Kairalaka, or still more correctly Kaira- 
laka, which occurs in the Allahabad inscrip- 
tion of Sanaudragupta (Qwpta Inscriptions, 
p, 7, line 19). 

KalAjina (v. Z. Kalanjana), a people or place 
in the southern division, xiv. 11. Can it be 
really intended for ' Kalanjara,' a city of 
the Kalachuris of Central India, now re- 
presented by the Kalafrjar hill fort, the . 
name of which is sometimes wrongly given 
in inscriptions as 'KalaSjana ' ? 

Killaka, a people in the south-west division, 
xiv. 19. 

Kalakoti, a fortress or city in the middle 
country, xiv. 4. 

Kalinga, a country, and the people of it, in the 
. south-east division, xiv. 8 ; diamonds aro 
found there, Ixxx. 7 ; other misc. ref ., 
v. 35, 75, 79 ; is. 10, 26 ; x. 16; xvi. 1, 3 ; 
svii. 13, 22 ; xxxii. 15; the king of the 
Kalinga country (Kalinr/a-desa-nripati), misc. 
ref., v. 69 ; the lord of Kalinga (Kalihg- 
$sa\ misc. ref., xi. 54. See also 'Kalinga.' 
The name of the Kalinga country is carried 
back to the third century B. C. by one of the 
edicts of As6ka (M. Ant. Vol. XX. p. 247). 

Kalinga, a king or other inhabitant of the 
Kaliuga country, q. v.; misc. ref. xiv. 32. 

Kaimasha, a people ; misc. rof ., v, 69. 

Kamb6ja, a country, and the people of it, in 

. the south- west division, xiv. 17 5 misc. ref., 

v. 35, 78, 80; xi. 57; mi. 9; xvi. 1, la. 

Wi&JtheTaYanas and the Pahlavas, who are 

mentioned, Jn the same verse, the Kambojas 



must be located far more to the north than & 
done by Varahamihira. The name is carried 
back to the third century B. 0, by one of the 
edicts of As6ka. And Senart allots the tribe 
to the tract of the river Kftbal (Ind. Ant. 
Vol. XX. pp. 239, 240, 247). 

kanaka,, the region of gold, in the western 
division, xiv. 21. The text is- Jringa-Vaisya- 
Jsanaka-'tiaMh ; which Kern translates by 
"the Jringas, Vaisyas, (and) Gold- 
Scythians." But he adds the note that the 
commentary explains differently ; viz. < the 
region of gold, and the Qakas." Alb&runJ 
also separates the words, and gives *' Vaisya, 
Kanaka, Saka." See also 'gold.' 

Kanchi, a city, in the southern division, xiv. 
] 5r It is the modem Oonjoveram. Vishnu- 
g6pa of Kanchi is named among th# kings 
whom Samudragupta is said to have captured 
(Gupta Inscriptions, p. 13). Burnell held 
that the Sanskrit ' KaiicM ' is a mis-transla- 
tion of the Dravi$an *Ka5iji ' (South-Indian 
Palwography, p. x,, note 2). 

Kanka, a people in the middle country, xiv. 4. 

Kankata, a people in the southern division, 
xiv. 12. 

Kantakasthala-, a locality in the south-east 
'division, xiv. 10. 

Kanthadhana, a people in the northern divi- 
sion, xiv. 26. 

Kantipnra> a city; misc. ref., xvi. 11. 

Kapila, a people in the south-west division, 
xiv. 17. 

Kapishfhala, (w. I. Kapishfhaka), a people or 
locality in the middle country, xiv. 4. 
Monier- Williams, in Ins Sanskrit Dictionary, 
compares tho Kmribisthuloi of the Greeks. 

Ksirman^yaka, a people in tho sou them divi- 
sion, xiv. 15. Thcplacso whence the name is 
derived, is mentioned in inscriptions as 
KtomanSya, Kamanlya, arid Kammanijja; 
and it ia tho modern Kamrflj in the Baroda 
territory (Incl Anb. Vol. XVII. pp. 184 and 
note 5, and 198). 

Karnaprfwcya, a people in tho south-west 
division, xiv. 18. There are the various 
readings of Karyapraidya and Karnaprd* 
mrana. Tlio latter form, Ka.vrjaprAvarana, 
which would equally well suit the metre 
here, occurs in the Rarnayana, KiMmdM- 
Mnda, xl. 26 (Vishnu-lamina, Translation, 
Vol. II. p. 161, note H). Below his trans- 



JULY, 1893.] TOPOGRAPHICAL LIST OP THE BEIHAT-SAMHITA. 



181 



lation Kern remarks "Synonymous with 
KarnaprAveya is Karnapravarana. Now, 
prftvarana is synonymous with prav&n, so that 
pr&vSya either stands for prfwenya, or pravSni 
and prdvenya are derived from the same base 
with prdv&ja. The Mfirkandeya-Purana, 58 ; 
81, has Karnapradhya, in which df* is 
misread 0." 

Karnftta, the Kanarese country, in the southern 
division, xiv. 13. In the Sfimangad grant 
o Dantidnrga, the Western Ohalukya forces 
are called "the boundless army of the 
Karnfaaka " (Ind. Ant. Vol. XL p. 114). 
Karvata, a people in the eastern division, xiv. 

5 ; misc. rof ., xvi. 13. 

KAsi, a city in the eastern division, better 
known as Benares, xiv, 7 ; misc. ref ., v. 72 ; 
x. 4, 13 ; xxxii. 19 ; the lord or king of Kasi 
(Kel&SL'ara, K&ii-pa, Kdn-raja), misc. ref., is. 
19; xi. 59 5 Ixxviii. 1 ; the country of KaSi 
(Kd$iiUsn) 9 misc. rof., xvii. 25. In the 
phiral (Knsayah'), the word is used to denote 
the people of Kasi; misc. rof., v. 69. The 
city of Kasi is mentioned in tlio Surnilth 
inscription of Prakntaditya (Gupta Inscrip- 
tion*, p. 28(5). 

Kasmira, a people, in tlio north-east division 

(tho inhfthitantH of the Kaimtv country), 

xiv, 2'J ; mine, rof,, v, 77, 78 ; ix, 18; x. 12. 

Also soo * K Asrntwka/ 

KaSrniwka, tlio people of KafimJr; misc. ref., 

v. 70 ; xi, 57. Soo also 'Kasmira.' 
Kauiikana, the people of tho Koukfina, </. v.; 

misc. rof,, xvi. 11. 

Kaulincla, a people ,* misc. ref., iv. 24. There 
is tho various rauling KanlMulrth See aLso 
' Kani.mula,' 
Kaulftta, tho people of Kulfita, r/. v.; misc. 

rcf,, x, 11* 

Kauninda (?^. / Kaulinda), a people in the 
north-east division, xiv. 30 ; c a king of tlio 
KaanmdttH or Kni.iiiulnH' (Kmnimhi), misc. 
ret., xiv, 33. There arc tlio various readings, 
Eauliilulto (xiv. 80, 38), and A'auHfArfra (xir. 
30). See aLso ' Kawlmtla.' 
Kaurava, a people, probably tho inhabitants of 
Kuril-land (HOO C Kuril v ); miwc* ref., iv.25; 
ix, 30 ; tho lovd of tho Kauravas (Kaurav- 
AViipati)) iv. 24. 
Kausala, tho people of! KAsala, j. .; mkc, rci, 

x 14. Soo aJhio * Kaufialaka.* 
Kauaalaka, tho people of Kosala, j. v. 9 in tho 



eastern division, xiv. 7 [the text gives here 
the reading Kosalaka ; but this must be a 
mistake for Kausalaka] ; misc. ref. , v. 70; 
x. 9. See also * Kausala.' The correct spelling 
(see also under 'K&sala') appears to be 
* Kausalaka,' which occurs in the Allahabad 
inscription of Samudragupta (Gupta Inscrip- 
tions, p. 7, line 19). 
KausSmbi, the modern K&sam on the Ganges ; 
misc. ref., xvi. 3. The name occurs in one 
of the As6ka edicts (Ind. Ant. "Vol. XYIIL' 
p. 309), 

Kausiki, a river ; misc. ref., xvi. 16. 
Kav6r!, the river that still bears this name, in 
the southern division, xiv. 13 (where the 
name is given in the plural, Kavetjcth") ; 
misc. ref,, v, 64. 

Kerala, a country; misc. ref., xvi. 11. See 
also c Kairalaka.' Manfearaja of Kerala . is 
named among the kings of Southern India, 
whom Samudragupta is said to have captured 
(Qivpta, Inscriptions, p. 13). 
Msadhara, 'long-haired or thick-haired people,* 

in the northern division, xiv. 26. 
Ichaokara, 'the inhabitants of the sky, or 
reamers in the sky,' a people in the northern 
division, xiv. 28. 

Khan<K ' dwarfs (P),f a people in the south- 
west division, xiv. 18. 
Khasa, a people in the eastern division, xiv. 6 ; 

misc. ref., x, 12 ; Ixix. 26. 
Khasha, a people in the north-east division, 

xiv. 3p. 
MasOut, ' dwellers in the sky,' a people in th 

north-west division, xiv. 22. 
Kira, a people in the north-east division, xiv, 
29 ; misc. ref., iv. 23 ; xxxii. 19. In the 
Chambii grant, the Kiras are mentioned as 
being conquered by SahilladSva (Ind. Ant. 
Vol. XVII. p. 8). 

Kirftia, a people in the south-west division, 
xiv. 18, and in the north-east division, xiv. 
30; misc. ref ., v. 35, 80 ; ix. 35; xi. 60; 
xvi. 2; xxxii. 19, 22; the prince of the 
Kirfltas (Kircita-bhartri,, -parthiva), misc. 
rof., ix. 17 ; xi, 54. 
Kirija, a people in the southern division, xiv. 

11. 

Kishkindha, a mountain, in the south-east 

, division, xiv. 10. Monicr-Williams defines 

it as "in 6<Jra, containing a cave, fche 

residence of the monkey -prince Balm,' 3 



182 



THE INDIAN ANTIQUARY. 



[JULY, 1893. 



AlbSruni says, "Eishkindha, the country of 

the monkeys." 

E6hala, (v. I Eosala), a people in the northern 

division, xiv. 27. 
Eollagiri, in the southern division, xiv. 13. 
It is, in all probability, the modern E6M- 
pur (properly Eolapur), the chief town of 
the Native State in the Southern MaratM 
Country, which is mentioned as Kollagira 
in an inscription at TerdSJ (Ind, Ant* Vol. 
XIV. p. 23). 
Konkana, (v. Z. Eauakana), a country (usually 
known as the Seven Eoukanas) in the 
southern division, xiv. 12. See also 
' Eaunkana.' AlbSruni says " Eonkana near 
the sea." 

Eosala, a country, and the people of it, in the 
south-east division, xiv. 8 ; diamonds are 
found there, Ixxx. 6 ; other misc. ref ., 
v. 69 ; ix. 26 ; x, 4, 13 ; xvi. 6 ; xvii. 22. 
See also 'Eausalaka,' The correct spelling 
(see also under 'Eausalaka') appears to be 
* E&sala/ which occurs in one of the Ajantfi 
inscriptions (Archaol Surv. West. Ind. Tol. 
IV. p. 127), andinthe Bajim grant of Tivara- 
deva (Gupta Inscription, p. 296). MahSndra 
of Kosala is named among the kings whom 
Samudragupta is said to have captured (id. 
p. 18). 

Eotivarsha, apparently a country; the king of 
Kotivarsha (Ktiivarsha-nripa), misc. ret, 
ix. 11. 
KrauScha, a mountain in the northern division, 

xiv* 24. See also under ' Eraunchadvipa.' 
EraunchadvJpa, a country, in the southern 
division, xiv. 13 ; misc. ref,,x. 18. Monier- 
Williams gives the word as equivalent to 
1 Erauncha/ which, he says, is the name of a 
mountain, part of the Himalayan range, 
situated in the eastern part of the chain, on 
the north of Assam, and is also the name 
of one of the dvtpas or principal divisions 
of the world, surrounded by the sea of 
curds. 

kravydsin, ' eaters of raw flesh,' in the south- , 
west division, xiv. 18. See also 'cannibals,' 
and under * flesh.' 

ErishBia, a river (the ' Eistna' ) in the southern 

division, xiv. li Eern took this word, with 

the one that follows it in the text, to give 

the name-of a place, Erishnavellura. But 

Varihamihira has undoubtedly mentioned ! 



the river Eyishna and the town of Vellftra 

Eshatriyas, under the term rdjanya, placed 
in the northern division, xiv. 28. 

Eshemadhurta, a people in the northern 
division, xiv. 28. 

Eshudramtna, a people in the northern division 
xiv. 24. ' 

Eshurarpana, a mountain in the western 
division, xiv. 20. 

Euchika, a people in the north-east division, 
xiv, 30. 

Eukura, a people in the middle country, xiv, 
4 j misc. ref., v. 71 ; xxxii. 22. Mention is 
made of the Eukura people or country in 
one of the Nasik inscriptions (Archaol. Surv. 
West. Ind. Vol. IV. p. 109), and in the Juna- 
ga<Jh inscription of Rudradaman (Ind. Ant. 
Vol. VII. p. 262). 

Kuluta, a country in the north-west division, 
xiv. 22, and in tho north-east division, xiv. 
29 ; misc. ref., x. 12 ; xvii. 18. See also 
'Kulutaka/ Euluta is mentioned in the 
Ohamba grant (Ind Ant. Vol. XVII. p, 8). 

Eulfitaka, the people of Euluta, 3.0.5 misc, 
ref., iv. 22. 

Eunatha (. 1. Eunata, Euuaha, and Eunapa), 
a people in the north-east division, xiv, 30, 

Jsufijaradarj, the elephant's cave, or the glen 
of elephants, iu tho southern division, xiv. 
16. 

Euntala, a country ; raise, ref., xvi. 11. It is 
mentioned in one of the AjariJ.il inscriptions, 
under circumstances which imply, I think, 
that Ajantfutsolf was in Kuntula (ArchaioL 
8m, West. Ind. Vol. IV. pp. 120, 127); and 
it is, I consider, the country of -which Nasik 
was the capital (see page 115 above), It is 
also mentioned in numerous later records. 
And the Western ChAlukyas of Kalyfini are; 
constantly described emphatically as "the 
lords of Kuntala." 

Kuntibhoja, a people; inisc, ref., x. 15. 
Euru, a people. Tho Eurus consisted of two 
branches, tho northern arid tho southern; 
and the land of tho northern Kurus is sup- 
posed to bo a region beyond the most 
northern part of the Himiilayan range, and 
is described as a country of everlasting 

'happiness. Varahamihira mentions (1) the 
Kurus, without any qualification, as a people '. 
in the middle country, xiv. 4; and (2) the - 



JULY, ia93.] TOPOGRAPHICAL LIST OF THE BBIEAT-SMEEITA. 



183 



northern Kurus (uttardh Kuravah) as a 
people in tlie northern divisioa (xiv. 24 ; 
here Kern translates by "the Hyperbo- 
reans"). It is doubtless in connection with 
(1) only, that -we have to take AlbSruni's 
remark * f Kuril = TanSshar," and Kern's 
note on his translation of xvi. 32, in which 
he specifies Kurukshetra as being "the 
country about Thtofisor (Skr. Sthanvis- 
vara.) " There are the following miscella- 
neous references ; the Kurus, v. 383 ; xxxii. 
11; the people of Kuru-land (KurukshS- 
traka)) v. 78 ; (Kw-ubMnii-ja) xvi. 32; the 
lord of Kuril-land (KuruksMtr-tidhipct)) si. 
57. the forest, or wild, or uninhabited, 
lands of Kuru (Kuru-jdnyala), is. 29. See 
also * Kaurava.' The land of the northern 
Knrus is mentioned in the Udayagiri Jain 
inscription. (Quytta Jw/wrtyWiwa, p. 260). 
Kusunia, a mountain in the southern division, 
xiv. 14. 

Laha, u.Z. for Hula, </. . 
Lahafla, a country in tho north- west division, 
xiv. 22, Thoro are the various readings of 
Itf/itfm, Ladaha, and Kalttha. In his trans- 
lation, Keni gives " Lahada, (orlouloha).'' 
And lio adds the note ** this seemn to be 
frequently mentioned iu the Ruja- 
Mi, .*/. vii.OHt 1373 (LAIwra, "Laha- 
riau," 1173). It in a border-land between 
Kashmir awl Ditrdiul&u ; to this identifica- 
tion of Lahui'ii and Laluujn, it will not bo 
objected tlisiti our author, committing the 
grave blumlor of placing KnHlmilv and 
UavdtBtAa iu tho NoHli*oa,st, should needs 
have assigned at wrung situation fco Luhtiflu 
too." 

LaAkfi, iu the southern division, xiv. 11. As 
Sithbala iH luouUonod in tlio Haiuo passage, 
siv 15, Lauku would Hucm to doiioto hero, 
not tho island of Ocylou, but it capital 
city, which it, was pwhiqw UiouglifcnocoBHttiy 
to moutiou wi'iMUntoly, buuitaHo it provides 
tbo Hiiulu priiiio meridian. Alboinuil tsays 
"Lafiku, t.*% tlto cupola of tho oiti'Uu" Tho 
iwland of Jjafiku IH iiwmlioiuwl in tho Bfldli- 
Gayfi irittoriptioti of Maluumnuiw (r/y^ 
Inwrii)liun$i pp. ii77 f 278). 
Lafta, a country ; JIUHC, ruf. Ixix. 11. K COITO- 
spouds to wliat iniglit now bo culled coutrol 
and Bouthern Uujarut, to tbo country 



between the river MauJ and the Konkan 
(JfocZ. Ant. Vol. V. p. 145). It is mentioned 
in one of the Ma,ndas6r inscriptions (Gupta 
Inscriptions, p. 84), in the Aihole inscrip- 
tion of Pulikesin II. (Ind. Ant. Vol. Till. 
p. 244), in one of the Ajantl inscriptions 
(ArGJioBol. Sww. West. Ind. Vol. IV. p. 127), 
and in various later records. 

Lauhitya (the river Brahmaputra), in the 
eastern division, xiv, 6 j misc, ref ., xvi. 16. 
In a note to his translation Kern adds that 
one MS. of the commentary has L$hit$ 
nadah ; and another Lauhityo nadah. The 
form ' Lauhitya* occurs in the Mandas&r 
inscription of Yasfidharman (Gupta Inscrip- 
tion$,-p. 148); and the form *L6hitya' in 
the Aphsad inscription of ' AdityasSna (id. 
p. 206). 

lions; the forest of the man-lions (nrisiihha- 
vana), in the north-west division, xiv. 22. 

MadhyadSsa, the middle country ; the tribes, 
&c., contained in it, xiv. 2, 3, 4 ; misc. ref*, 
v. 78, 90 ; viii. 46 ; x. 5 ; xiv. 1; xvii. 19, 20, 
22 ; xviii. 4 5 xlvii. 7. The country is per- 
haps mentioned in the SArnath inscription of 
Prakataditya (Gwpta Inscriptions, p. 286), 
MMliyaimka, a people iu the middle country, 

xiv. 2. 

Madra, a people in the north-west division, 
xiv. 22 ; misc. ref., iv. 22 ; v. 40 ; x. 4 ; xvii. 
18 ; xxxii. 19 ; the lord of the Madras 
(ifadWJa), misc. ref., xiv. 33. See also 
'Madraka.' 

Madraka, a people in the northern division, 
xiv. 27 ; the lord of the Madrakas (Mad- 
rateyati) misc. ref., xi. 59. See also 
1 Madra/ A tribe named MMraka is men- 
tioned as subjugated by Samudragupta 
(Gupta Inscriptions, p. 14). 
Magadha, a country, and the people of it, in 
the eastern division, xiv. 6 ; misc. ref., iv. 
22, 26 5 v, 69, 79 ; x. 14 ; xvi. 1 ; xxxii.ll ; 
tho lord of Magadha (Magadh-&sa), misc, 
rof ., x. 16 j the ruler of Magadha (ttagadh- 
Att^), misc. ref., xi. 55. See also 'Mftga- 
dhika/ Iu iv. 26, Kern translates Magadhdn 
(accus. plurOby^Behar." 
Mfigadhika, the people of Magadha, 3.1?,; misc, 
- rof*, xiv. 32. . 

Malmnadi, a river ; ^nisc. ref., xvi. 10. It is 
moutioned in ti^e Samungad grant of Dauti- 



184 



THE INDIAN ANTIQUARY. 



durga (Ind. Ant. Vol. XL p. 114; for "of 
the great river Mahi and of the KSva," read 
" of (the rivers) Mahi, MaMnadi and Reva"). 

mahagrfoa, ' great-necked people,' in the south- 
east division, xiv. 9. 

Maharashtra, the Maharashtra countries, or the 
people of them (the word occurs in the 
nom. pi., mali&rdslitrd^) ; misc. ref., x. 8. 
According to the Aihole inscription, which 
speaks of three divisions of the country, 
each called Mahar&shtraka, in the seventh 
century A. D. the country included, or was 
traditionally held to include, ninety-nine 
thousand villages (Ind. Ant. Vol. VIII. 
p. 244). 

maMrnava, ' the great ocean/ in the south- 
west division; i.e. the Indian Ocean, xiv. 19. 
See also * ocean' and * islands/ 

maMtavi, * the great forest/ in the southern 
division, xiv. 13. See also c forests.' 

Mab6ndra, a mountain in the southern division, 
xiv. 11 ; misc. ref., xvi. 10. The reference 
is probably to the MahSndra mountain in 
the Ganjtim District, among the Eastern 
Ghauts, which is mentioned iu the records 
of the Gangas of Kalinganagara (Ind. Ant. 
Vol. XIIL pp. 121, 123; Vol. XVIII. 
pp. 145, 164, ] 70, 175). But there may 
have been also a mountain of the same name 
in the Western Ghauts (Archccol. 8urv, 
West. Ind. Vol. IV. p, 109 ; Gupta Inscrip- 
tions, pp. 146 and note 1, 148 ; see also p. 7, 
note 2). 

Mahi, a river; misc. ref., xvi. 82. It is 
mentioned in the S&m&ngad grant of Danti- 
durga (Ind. Ant. Vol. XI. p. 114). 

ilahisha, a country ; misc. ref., ix. 10. It has 
been considered to be the modern Mysore. 
See also * Mahishaka.' 

Mahishaka, the people of Mahisha, j. 0.; misc. 
ref,, xvii. 26. There may perhaps also bo 
the form * Mtlhishaka ;' see under * Matri- 
shika.' 

Mkara, a people in tho south-west division 
1 xiv. 18* 

M&lati, a river, misc. ref., xvi. .10, 
'Maiava, a country, and the people of it, in the 
.northern division, xiv. 27; misc. ref., iv. 
?4;;xyi. 26; xxxii, 19; hix. 11. The 
mentioned among the tribes 



ti<m> jj, 14), Var&aipihira. places them too 



much to the norfch ; as they are undoubtedly 
the people of MAlwa, from whom (see- Ind. 
Ant. Vol. XX. p. 404) the Vikrama era 
derived its original appellation. 

Malaya, a mountain in the southern division, 
xiv. 11; misc. ref,, xvi. 10; xxvii. 2. It is 
mentioned in one of the JTAsik inscriptions 
(ArGkceol. Surv. West. Ind. Vol. IV. p. 109). 

Malindya, a mountain in the southern division, 
xiv, 11. 

Malla, a people, unless the word simply denotes- 
* wrestlers or boxers ;' misc. ref., v. 38, 41. 
To 'his translation of v. 38, where he gives 
" Mallas" as <t people, Kern adds the note 
"the Scholiast takes mallan here as an 
appellative noun, bdhuywldha-jrtdn, * boxers/ 
In v. 41 he translates malla by * boxers/ and 
adds the note "or, 'the Mallas; ' may be 
the expression applies both to these and to 
boxers." 

Malyavat, a mountain in the eastern division, 
xiv. 5. 

Manahala, a people in the northern division, 
xiv. 27. 

Mandakini, the river Ganges, or an arm of it, 
misc. ref., xvi. 10, Tho name occurs in the* 
Alinfi grant of 'Silaclitya VII. (G^ta Insorfp- 
tions, p. 184). 

M&n<Javya, a people in the mitldlo country, 
xiv. 2; and in the north -wot division, siv. 
22; and in the north, xiv* 27. 

Manimat, a mountain in the western division^ 
xiv, 20. 

mariners (vtM-eJtarri), a people in the southern 
division, xiv* 14. Bolow his translation 
Kern suggests that " those may be the 
Pirates of Greek sources/* 

marsh os or swamps (paWla), in the north-east t 
division, xiv. 30. 

M&rttikAvata, a people ; mise, rof ,, xvi. 26. 

Maru, a region in tlio middle country, xiv, 2 ; 
misc. ref,, v, 68 ; xvi. 38, 11 is tlio modern 
MurwficJ. Tlio Jun&gacJTt inscription of 
RudracUlraan seems to mention i/ho desert of - 
Mam (Maru-dhanwu,} Ind, Ant, Vol. VIL 
p. 2GO, lino 8, mid AroJiwol* Rurv, West. M* 
Vol. II. p, 129). 

MaruohJpftjtanfy a city in tho southern division, 
xiv. 15. Bulow his translation Kern give& 
tho note "MnrticM, or Munvcbt, Marfchf, 
seenifl to be iho Mmirw (transposed froza 
Muritis) of tho 



JULY, 1893,] TOPOGRAPHICAL LIST OF THE BBIHAT-SAMHITA. 



185 



Marukuchcha, or Murukuchcha, a people in 
the north-west division, xiv. 23. There are 
the various readings of * Marukachcha, 
Murukuchcha, Muruku, Maruhaturukacha, 
Bharukachha, Nuruka, Marukastha, Puru- 
kutsa, Gurukutsa, and Paramuchcha;' also 
(Parftsora) ' Marukuchcha,' which is the form 
used by Kern in his test. The possibility 
of Bharukachchha is excluded, by this town 
being allotted in xiv, 11 to the southern 
division: nor can Maru and Kachchha be 
intended; since they are allotted respectively 
to the middle country, xiv. 2, and the south- 
era division, xiv. 16. In iv. 22, misc. ref., 
where the various readings are Tam&acKha, 
and Marwachha, Kern gives Maru-KachMa 
in tho text ; but in the translation he rectifies 
this, and adopts MaruJsitofioha ; and he adds 
the note " tho Marukuchchas, or Muru- 
kuchchas, were a people in the modern 
Kaf ori&tan, or thereabouts." 
Matauga, a (?) place whore diamonds are 

found, Ixxx. 7. 

Mathura,a city ; misc. ref., iv. 26 ; xvi. 17,21. 
It is the so-called 'Muttra' in the North- 
West Provinces. Sco also ' Mathuraka. 7 
Mathuraka, the inhabitants of MatlwrA, #. tf., 

in tho middle country, xiv. 3. 
Matrishika (?) a people (?); misc* ref, xvi. 
11, In MB text Kern gives the reading 
as sfrlltmtrMriJUth. ; and notes tho various 
readings of sfaMtfthfV'ivfkhdhy -Matrishilciuk, 
-MdhishaMh, -Pfwirf&rf A, and -MariiynshiMh. 
In his translation he gives " Matrishika ; 
and atlcls tho note - w perhaps an error of 
the copyitits, or of the copies of some works 
consulted by the author, for *a1t*JLtry- 
RislriMh) "with Airi*B hermitage and the 
ijishikas;" cli. xix. II and 15." I tlunk it 
very likely that the intended reading was 
$a-MdkishfMlt, which would give another 
form of the name of the people of Mahisha, 

Matsya, a people in the middle country, xiv. 
2 ; misc. ret, v* 37, 38 ; ix. 18 ; xvi, 2~ 
xvii. 22 ; xxxii. 11 5 tlie lord of -the 
MatsyaH (Matey -dtlMput'i), iv* 24*. 

Maulika, a people in the mrath-oaat division, 
xiv. 8 ; but perhapa the correct reading i 
'Saulika, See abo ' M&lika.' 

Mdghavat, a mountoiu iu tho western division, 
xiv. 20. 



MSkala 9 a mountain, or a people, in the eastern 
division, xiv. 7 ; misc. ref., v. 39, 73 ; xvi. 3, 
MSru, a mountain in the northern division, 
xiv. 24; misc. ref., xxvii. 7. In his Sanskrit 
Dictionary Monier- Williams describes it as a, 
fabulous mountain, regarded as the Olympus 
of Hindft mythology ; and says that, when 
not looked at from that point of view, it 
appears to mean the highland of Tartary, 
north of the Himalayas. It is mentioned in 
incriptions as MSru (Oupta Inscriptions, 
pp. 77, 163), and as SumSru (id. pp. 86, 147, 
278); and in two of the latter passages 
it is spoken of as one of the breasts of the 
earth (the other being the mountain Kailasa), 
and as the abode of the god Indra. 
Meruka, a people, country, or mountain, in 
the north-east division, xiv. 29. But there 
does not seem any other authority for the 
name. And the text, MSrukanashtardjya, 
suggests to me just the possibility of the 
original reading being Meru-Eanislihardjya* 
milky ocean (JtsMr-dda), in the eastern divi- 

sion, xiv* 6. 

mines, the (altara), a place in the southern 
division, supposed by Kern to be the modern 
KMndesh, xiv. 12 ; see * Akara ; * mines of 
beryl-stone, (vaidiirya), in the southern 
division, xiv. 14. 
Mithila, a country in the eastern division, xiv. 

(5 ; misc, ref., x. 14. 

MlSchchha, a people, characterised as * lawless^' 
or ' without moral customs ' (nirmaryada) 9 
in the western division, xiv. 21 ; misc. ref., 
v. 79 ; ix. 13 ; xvi. 11, 35 ; xvii. 14, 16, 20 ; 
the Yavanas spoken of as MISchchhas 
(Mlvchchhd hi Yavantth), ii, 15. Kern trans- 
slates MUokchha in ii, 15, by "foreigners ;" 
and in tho other passages by ** barbarians." 
In xiv. 21 the translation is "all the lawless 
hordes of barbarians living in the west" 
(nirmary&dd MlfohchM y& paschima-dik-$thi- 
tfa t& cha). AlbSrunl says, " MISohchha, *. v. 
tho Arabs." There is a passage in the 
(Book IY. chap. III. ; 



which seems worth quoting here ;. it tells us 
that Sagara " made the Tavanas shave their 
heads entirely; the Sakas he compelled to 
shave (the tipper) half of their heads ; the 
Pfiradas wore their hair long; and the 
Pahlavas let their beards grew ; in obedience 



186 



THE INDIAN ANTIQUARY. 



[JULY, 1893. 



to Iris commands. Them, also, and other 
Kshattriya races, he deprived of the esta- 
blished usages of oblations to fire and the 
study of the VSdas ; and, thus separated 
from religions rites, and.abandoned by the 
Brahmans, these different tribes became 
MISchchhas." The Ml&chchhas are men- 
tioned in the Jnnagadh inscription of Skan- 
dagupta (Gupta, Inscriptions, p. 62). 
mountain of sunrise (udaya-giri} 9 in the eastern 
division, xiv. 7 ; misc. ref,, xxviii. 3 ; 
mountain of sunset (asta-gir{), in the .western 
division, xiv. 20. 

Ifulika, a people in the north-west division, 
siv. 23 ; but perhaps the correct reading is 
Sulika, See also 'Maulika.' 
HuSja (v. I. PuSrja), a mountain in the north- 
east division, xiv. 31. Alb&riint gives the 
name as "Punjfidri." - 
3f urnkuchcha, a people ; see Marukuchcha. 

.* 
Kaimisha, a people ; the king of the Naimishas 

(Naimiska-nripa), misc. ref ., xi. 60. 
nalikeradvipa, the island of cocoanuts, in the 

south-east division, xiv. 9. 
nMmuMa, a people with the faces of women, 

in the south-west division, xiv. 17. 
KarmadA, the river Neriradda ;' misc. ref., 
v. 64 ; xvi 1, 9. See also ' ESv^.' The name 
Waraad& occurs in the Bran inscription of 
Budhagupta-((?Mpfa Inscriptions, p. 90), 
N&sifcya, a town .or country, in the southern 
division, xiv. 13; misc. ref., perhaps an 
. interpolation, xvi. 12. It is the modern 
NTasik. The form 'N&sika' appears to be 
established by inscriptions at BSdsa and at 
KTasik itself (ArchceoL SUM. West. Ind. 
Vol. 17. pp. 89, 98). 

nasJifardjya, the kingdom of the dead, in the 
north-east division, xiv. 29. But see under 



necks; great-necked people \maiM-gnw) in 
the south-east division, xiv. 9; snake-necked 
people (vydla-grwa) in the south-east divi- 
sion,^ xiv. 9; long-necked people (dbfJut- 

* 37wa) in the north-west division, xiv. 23. 
Also see 'throats.' 

NSpala, a country, and the people of it - misc. 
ref., iv. 22 ; v. 65. It is the modern Nflpftl. 
The name occurs in the AllahabM inscriptiou 
of Samudragupta (Gupta Inscriptions, p. 14), 
i ipa, a people ia the middle country, xiv, 2, 



Nirvindhya, a river ; misc. ref., xvi, 9. 

Nishada, a people in the south-east division 
xiv. 10 ; misc. ref. v, 76. Kern translates' 
in xiv. 10, Nishdda-rdshtrdni, by " the terri- 
tory of the Aborigines \ " and in v. 76, Nishd- 
da-mhgkdh, by " the savage tribes. 5 ' The 
Junagadh inscription of Rudradtanan men- 
tions the Nishada people or country (Ind 
Ant. Vol. VII. p. 262). 

nomads (pasu-pdla), in the north-east division, 
xiv. 29. 

noses ; fiat-nosed people (chipita-ndsika) in the 
northern division, xiv. 26. 

nrisuh/ia-vana, * the forest of the man-lions,' in 
the north-west division, xiv. 22. 

oceans; the ocean (samudra) in the eastern 
division, i.e. the Bay of Bengal, xiv. 6 ; the 
ocean of milk (ltshfo-6da) in the eastern divi- 
sion, xiv. 6 ; the southern ocean (ydiny- 
ddadhi) in the southern division, xiv. 15 ; 
the great ocean (mak-arqava) iu the south- 
west division, i. e. the Indian Ocean, xiv. 19; 
the eastern ocean (pdrta-sdyara), misc. 
rof ., v. 65 ; tho ocoan mentioned as the 
gone or girdle of the earth, xliii. 32. For 
some other interesting references, see thfc 
index of Gupta Inscriptions. 

or Audra, a country, tho modern Or issa, 
and the people of it ; miac. ref., v. 74. See 
also 



Padma, a mountain in the eastern division, 
xiv. 5. - 

Pahlava, a people in tho south- west division, 
xiv. 17 ; misc. ref., v, 38 ; xvi, 38 ; xviil 6. 
See also under Mlocheliha.' Tho Pahlavas 
arc mentioned in one of tho KTftsik inscrip- 
tions (Arehaol. Surv. West. Ind. Vol. IY. 
p. 109. And a Pahlava minister of Rudra- 
dftman is mentioned iu the Juntlgadh in- 
scription (Ind. Ant. Vol. VII. p. 263)." 
Mia, the marshes or swamps, in the north- 
cast division, xiv. 30. Below his translation, 
Kern, remarks that "palofa must be the 
vulgar pronunciation for tho Skr. palvala, 
1 swamp, marsh.' Tho modern name is Terai, 
the eastern part of which, near Kuoh-Behir, 
scorns to bo meant by palfila in our list/* 

ilfichflla, a people in tho middle country, xiv* 
8 ; misc. ref,, iv. 2d ; v. 35, 38, 41 ; ix. 2&, t 
34; x. 4, ID; xiv. 32. , - 



JTOT, 1893.] TOPOGRAPHICAL LIST OF THE BRIHAT-SAMHITA. 



187 



Panchanada, '(the country) of the five rivers, 
the Panjab, in the western division, xiv. 21 ; 
misc. ref., x. 6. See also ' PaSchanada.' 

Panchanada, a king or other inhabitant of 
Panchanada, q. v. ; misc. ref,, xi. 60. 

Pa^du, a people in the middle country, xiv. 3. 
The Rajim grant allots Indrabala, JNanna- 
dSva, and Tivararaja, to the Pandu-vamsa or 
lineage of Panda (Gupta, Inscriptions, p. 298). 

Pandya, a country, and the people of it; 
northern Pauclya fytbara-Ptiudya), misc. ref., 
xvi. 10 ; the Pamlya king (Pdn&ya-narus- 
vara, Pdndtja-ndtha, Pdndya-nrffct), misc. 
ref., iv. 10 ; vi. 8, xi. 56. The Pandiyas are 
carried back to tho third century B. 0. 
by one of the edicts of Asoka (IiuL Ant. 
Vol. XX. pp. 239, 240, 249). 

PAgdyavuta, a place or country where pearls 
are found, Ixxxi. 2, 0. 

PArfi, a river ; misc. rof., xvi. 10. It may 
perhaps bo tho same with the Par/Ida of one 
of tho Kusik inscriptions, which has been 
identified with tho rivor Par or Paracli in 
tho Smut JDiHiiriot (Awh't'.oL S/rt', West. Xnd. 
Vol. IV. p. 100, and nolo 2). 

PoralAka, a placo whero pearls aro found, 
Ixxxi. 2, 4. 

Parasava, a country, and tho people of it, in 
tho soath-woMfc divim'tm, xiv. 18 ; pearls 
aro found thoro, hxxi* ti, J>; jriiwc. i*ef., 
liii. 15. Alborftui nayn, '* PAmnava, t>. the 
Persian s." 

PArata, a people in tho woMfcom divmiow, xiv. 
21 ; misc. rof., x, 5, 7 ; xiif. ; xvi. 4, 13, 
22. Tho PArafatH may poasihly bo Montieal 
with tho PAradaw; stso nudor * Alloithohha.' 

PariyAtra, (vj. Puriputni), a luounlain in (ho 
middle eaui,ry, xiv. 4; iniscs. ref.^ v. 08; vi. 
10; Ixix. 11. Tho form, *Pan>Ura-' is 
deduced fi*oru one of thu Nilsik itisorip- 
tions (Archtrml, $iir&* IVwt. TtuL Vol. IV. 
p, 100), *PanyAtiu f owurs in one of tho 
HaimiaH&i* itistsripliimis ((jfyiht luw.riittioMt 
p, 157). Hoe U!HO * Pariyuirika.' 

PaviyiUrllca, ihu puoplo of tho 1'ilriyiUni moun- 
^taiw, y. '<?. ; inist% rof,, x. 15. 

Ptovatlya, a puopfa ; mwc. ref., xvii. 16, 28 ; 

xviii. a, 
pzittpdto, nomads, hi tlio north-oast division, 

Paundm, the pouplo of Pcwih'a, q. ?,, in tho 
owtorndiviaiuu, xiv. 7; mio. rof., v. 74, 80, 



Paurava, a people in the northern division, 
xiv. 27, and in the north-east, xiv. 31 ; misc. 
ref., xvi. 22 ; xxxii. 19. 

Pay6shni, a river j misc. ref., xvi. 10. In his 
translation, Kern notes that "another read- 
ing, also in K%apa, is Par6shni." 

pearls; the places where they are found 
are located in the southern division, xiv. 
14 j -in addition to being obtained from 
oysters, pearls are obtained from or found in 
mines (SIG), and in the Himavat mountains, 
in the northern country (fcaw&era), and in 
Pandyavata, Paral6ka, Parasava, Simhala, 
Surashtra, and TAmraparni, Ixxxi. 2. 

Phalguluka, a river in the north-west division, 
xiv. 23. 

Phanikara, a people in the southern division, 
xiv. 12. 

Phenagiri (v. L PhSnagiri) a mountain in the 
south-west division, xiv. 18. Monier- 
Williaims says it is near the mouth of the 
Indus. 

Pisika, a people in the southern division, xiv. 
14. Albflpftnt repeats "Sibika" here. 

Prabhasa, a place of pilgrimage near Dvaraka, 
misc. reL, xvi, 32. It is mentioned in 
inscriptions at NAaik and KarlS (Arohaol. 
Surv. West. Ind. Vol. IV. pp. 100, 101), 

PrAchyMhipa, the kings of the eastern 
country; misc. rof., v. 69; the lords of 
the eastern and other countries (Prcfe%- 
Ailln&ih $a,toya,h), misc. ref., Ixxxvi. 75. 
See also 'PrfiglsV 

Praglsa, the kings of the eastern country; 
misc. ref., iv. 25. See also * PrUchyAdhipa.' 

Prftgjyotisha, a people in the eastern division, 
xiv. G ; misc. rof., xyi. 1. 

Prasasta, a mountain in the western division, 
xiv. 20. 

PruBthola, a people ; misc. ref., xvi. 26. 

Pray&ga, probably the place of pilgrimage at 
the confluence of the Ganges and the 
JamnA ; misc. ref*, xi. 35. The name occurs 
in the Aphsad inscription of AdityasSna 
(Qupba Inscriptions, p. 20G). 

Palinda, a people; misc. ref., iv. 22; v. 77, 78 ; 
ix. 17, 29, 40; xvi. 2,33; the Puiinda 
tribe (PuUwla-g<ifi<x)> misc. ref., v. 39. The 
PaHudas are carried back to the third 
century A. D. by one of the edicts of Asoka 
(7M. Ant. Vol. XX. pp. 239, 240, 247, 248). 
Parulra, a country, and tho people of it; 



188 



TEE INDIAN ANTIQUARY, 



[JXTLY, 1893. 



diamonds are obtained there, Ixxx. 7 ; 
other misc. ref., v. 70 ; ix. 15 ; x. 14 ; xvi. 
3 ; the leader of the Pundras (Pundr- 
tihipati), misc. ref., xi. 58, See also 
' Paundra.' 

Purika, a people in the south-east division, 
xiv. 10. 

purusMda, purusMda, * cannibals,' in the east- 
ern division, xiv. 6 ; misc. ref., iv. 22. See 
also * hravydsin, 9 

Pushkalavata, a people in the northern division, 
xiv. 26. AlbSrunlsays, " Pushkaiavati, %. e. 
Pukala." Pushkalavati, whence Pushka- 
lavata is formed, appears to be the Peu&elaS tis 
of the Greek writers; and the latter has 
been identified with the modern Hashtnagar, 
near Peshawar (Invasion of India by 
Alexander the Great, p. 59, and note 3). See 
also ' Pushkalavataka.' 

Pushkalavataka, a people, identical with 
Pushkalavata, q< 0.; miso, ref., xvi* 26. 

Piishkara, probably the modern P&khar in 
Ajmlr, misc. ref., v. 68; xvi* 31 ; the 
forest of Pushkara (PmKkar-dranya), misc. 
ref., xi. 35. The Pushkaras (pfikshardni, = 
pushkardnf) are mentioned in one of the 
N&sik inscriptions (Arch&ol. Surv. West. In&* 
Vol. IV, p. 100). 

Baivataka, in the sottth-west division, xiv. 19 ; 
misc. ref., xvi. 31. Raivataka is the hill at 
Jun&gadh, opposite to the Girnar mouritain. 
It is mentioned in the Juufi,ga<Jh inscription 
of Skandagupta, and in the Jauupur inscrip- 
tion of Isvaravarmau (ffwpte Inscriptions, 
pp. 64, 230). 
rtijanya, ' Kshatriyas/ placed in the northern 

division, xiv. 28. 

Ramatha, a country and the people of it, in 

the western division, xiv. 21 ; misc. ref., 

xvi. 21. AlbSruni gives "Mathara." See 

also 'B&matha.' 

Ramatha, the people of Ramatha, g. >; misc. 

ref., x. 5. 

RatMhvS, a river ; misc. ref., xvi. 16. In his 

translation, Kern notes that it is difficult to 

^ decide upon the true form, as some of his 

manuscripts had Sathasva, Rathanipd, and 

Rathasyd or Raffaupd. With Rathahvfi, 

we may compare Gaj'ahva. 

B6?4* the river < STerbudda ; ' misc. ref,, xii. 6, 

See also 'Narm&da.' The name B6v& occurs 



in one of the Mandasflv Inscriptions 
Inscriptions, pp. 15ij, 157). 

Risbabha, a people iu the southern division, 
xiv. 15. 

llishika, a people in the southern division, xiv, 
15. Can the name have any connection witii 
the 4 Rustika' or 'Hastika' of one of tho 
edicts of A,s5kn (LiJ. Ant. Vol. XX. pp. 
240, 247, 248). 

Rishyamflka, a moun tain in the southern 
division, xiv* 13. 

Roinuka, a people or place ; misc. rof., xvi. (5. 
Kern translates by " tho Romans." AlbSruni, 
speaking of tho detormi nation of longitude 
by tho Hindus, from Laftkfi, says (IkZm, 
Translation, Vol. I. p. 303) u Their 
romarkH on the rising and wotting of the 
heavenly bodies show ilmt Yamakoti and 
Eum arc distant from each other by half a 
circle. It seems that they assign the 
countries of the West (L o. North Africa) to 
Humor tho Roman Umpire, because tho Rftm 
or Byzantino Grooks otscupy tho opposite 
shores of the same Hoa (tho Modiiorranoan); 
for tho Roman Empire has much northern 
latitude, and ponolratuu high into the norths 
No part of it strotehoH far Houthwanl, and, 
of course, nowhoro docs it nuush the equator, 
as tho Hindus Hay with ro^ani to Romaka." 
As rogai-dw Tamak6(i mentioned hero, BOO 
* undor BhadruBva.' 

'Sahara, a pooplo ; misc. rof., v. 38 ; ix. 15, 29 ; 
x. 15, 18 5 xvi 1, 33 ; xxxii. 15 ; naked 
'Sabaras (nagna-'tfaltm*), and loaf-clad or 
leaf-eating Sabaras (fMrnft~k}rtbarti) 9 in tho 
south-cant division, xiv. 10 ; * the band of 
the Sabaras, huutora, and thieves ' (?SV/ifltr- 
vyddha-Qhaura-sathtjha), mine. rof, Ixxzvii, 
10. In a note to las tmnslation, Kern 
remarks on tho word j>ar{Mfra&ora v "i. 
'leaf -savages,* meamng thoue that food upon 
leaves; they are manifestly tho Phyttitoi 
of Ptolemy." The grant of Pallavamalla- 
Nandivarman mentionB a Sabara king 
named Udayana (Ind. Ant. Vol. VIII. 
p 279). 

Sahya, a mountain; misc. rof., 1m:, 30. It is- 
tho SahyiUri range, iu tho Western Ghauts. 
It is mentioned in one of tho Nasik inscrip- 
tions (Archcwl Svrv. West, Ind. Vol. IV. 
p. 109). It is sometimes spoken of as one of 



lag TOPOGRAPHICAL LIST OF THE BRIHAT-SAimTA. 



189 



i 

.the breasts of the earth, the other being 
the Vindhya range (Gi^ta Inscriptions, 
p. 184), 

Saindhava, the people of the Sindhu country; 

misc. ref., v. 71. See also 'Sindhu/ 
Sairindha, a people in the north-east division 
xiv. 29. * 

Saka, a people in the western division, xiv. 21 ; 
misc. ref., v. 38, 75, 79; ix. 21; xiii. 9! 
xvi. 1 ; xvii. 26 ; xviii. 6, In each instance,' 
Kern gives ' Scythians " in his translation. 
-See also under 'kanaka 9 and 'MlSchchha. 9 
The 'Sakas, as a people, are mentioned in 
one of the Nasik inscriptions (4reh(BoL Swv. 
West. Ind. Vol. IV. p. 109); and individual 
Sakas, including Ushavadata, son-in-law of 
the Eshatrapa Nahap&na, are mentioned in 
.the same scries of records (id. pp. 101, 104 
114), The 'Sakas aro also mentioned among 
the tribes subjuga,tod by Samudragupta 
(Gupta Inscriptions, p, 14), 

S&kflta, the modern Audh, or <0ude' or 
'OttdV in tho middle country, xiv. 4, See 
also 'AySdhaka/ 

'Siilva, (v. L Salva and Salva), a pcoplo in the 
middle country, xiv. 2 ; miac. rof. v. 76 ; 
xvi. 21 ; xvii. 13, 18. 

Samatata, in tlio eastern division, xiv. 6* The 
name moans *tho country of which the 
rivers have flat and lovol banks, of equal 
height out both wiclos,' and it denotes Lower 
Bengal. Ifc occurn in tlio AUahAbitd in- 
scription of Samudrugupta, (G-iyita InttGrip* 
tionsj p. 14). 

Saihkhyilta, a people iu tltc middlo country, 
xiv* 2. 

Santika, a pcoplo in tho wcflioru division, xiv, 
20. 

Saradhana, a people in tho northern division, 

xiv. 26. 
Surasvala, a people in tlw midcllo ormniry, xiv. 

2 ; misc. rof .> xvi. 22, Tiny H^om to bo tiio 

people dwollinjuf ou UKI Jniukn uf tlio Sanwj- 

vati, j. v. 

Samvatl, a rivor; TOIHO. rif. to tho rogion 
whoro it dihiapjHjartt, xvi. Ml. Seo also 



Samyft, a rivw ; miHts. rc*f., v. 65 j *vi. 16. 
'Sataclrft, a rivor ; juisc. wf M xvi. 81. 
Sanlika, a poopla j u tljo Houth-oast division, 

^5v. 8 j but poi'lwpH thu <rurroct reading is 

Maulika. 



SanrSshtra, a conntry, the modern 
and the people of it; diamonds are obtained 
there, 1 6, and pearls, Izai. 2, 4 ; miso 
ref.,v.68;i X . 19; 2 vi.l7, 31. See also 
'Saurashtraka, and SnrJslitra,' 

Saurashtraka, the people of Saurfishtra, a. v. 
misc. ref., xxxii. 11. 

Sauri, a people in the southern division, xiv. 

11. In a note to his translation, Kern 
suggests that the Sauris are the Sorce of 
Ptolemy. 

Saurp&aka, < of or belonging to Smpftra/ 
where, it is said, black diamonds are foundp 
Ixxx. 6.^ Surpara is the modern Sfipara, in 
the Thana District, Bombay Presidency. For 
a long note on it, giving all the varieties of 
the name and epigraphical and literary 
references, see Jour. Bo. Sr.R. As. BOG. VoL 
XV. p. 273. See also under AparAntaka.' 

Sauvira, a people; misc. ref., xvi. 21. See 
also^ Sauviraka, and Sindhu^Sauvira.' The 
Junagadh inscription of Rudradaman men- 
tions the Sauvira people or conntry (Ind 
Ant. Vol. VII. p. 262). 

SauvJraka, a people ; misc. ref. iv. 23. See 
also SauvJra, and Sindhu-Sauvira.' 

Sibi, a people ; misc. ref., iv. 24 \ v. 67 ; xi. 
^59 j xvi. 26 ; xvii. 19. See also 'Sibika.' 

'Sibika, a people in the southern division, xiv. 

12. See also 'Bibi.' 

Sibira, (v. L 'Savara), a mountain in the eastern 
division, xiv. 6. 

Siihhala, Ooylon, in the southern division, xiv. 
15 ; the ruler of Siihhala (Sitiibal-adUpa), 
misc. ref., xi. 60 ; pearls are obtained 
there, Ixxxi. 2, a. See also 'Lafikft.' The 
Saiiubalakas, or people of Simhajfy are men- 
tioned in tho AllahuMd inscription of 
Samudragupta (Gupta Inscriptions, p. 14), 

Simhapuraka, a people ; misc, ref., v. 42. 

Sindlm, either the river Indus, or the Sindh 
country, in tho south-west division, xiv. 19 ; 
the Sindhu rivor (Sindhu-nada'), misc. 
ref., xvi, 16, 21 ; the (river) 



rol, xvi. 10; the banks of the Sindhu 
(Smdhu-tata)> misc. rof., v. 66, 80 ; the 
Sindhu country (S'indhwishaya), misc. ref., 
kix. 11 \ other misc. ref. to either the 
river, or the country, or the people of it, iv, 
23 \ xviii. 6. The Sindhu country is men- 
tioned in tho Junfiga4h inscription of 
(Ind. Ant. Vol. VIL p. 262), 



190 



THE INDIAN ANTIQUARY. 



[JTTLY, 1893. 



And the seven months of the river Sindhu 
are mentioned in the Mfiharaull inscription 
of the emperor Chandra (Gupta Inscriptions, 
p. 141). See also ' Saindhava,* 

Sindhu-Sauvira, a people in the south-west 
division, xiv. 17 ; misc. ref., x. 6 ; xiv. 34 ; 
also Sindhu-Sauviraka,. misc. ref., ix. 19. 
AlbSrfin! says, ** Sauvira, i. e. MuMn and 
Jahravar." 

SiprS, a river ; misc. ref., xvi. 9. 

sita, a white people, misc. ref., si. 61. See 
1 also 'svSta,' and nnder c Huna.' 

Sifcaka (v. I. Sataka), a people in the northern 
division, xiv. 27. 

sky; dwellers in the sky (tilastha), in the 
north- west division, xiv. 22 ; roamers in 
the sky (Maehara), in the northern division, 
xiv. 28 ; dwellers in the sky (dwishtha), in 
the north-east division, xiv. 31. On xiv. 22, 

Alberuni says " Khastha, . e. people who 
are born from the trees, hanging* on them 
by the navel-strings," 

Smasrudhara, a people in the south-east 
division, xiv. 9. 

Sftna, a river ; misc. ref., v. 65; xvi. 1, 9. 

spirits, the city of (bh&ta-piwa) , in the northern 
'division, xiv. 27. 

Sriparvata, a mountain ; misc. ref ., xvi. 3. 

Srughna, a town or country, misc. ref., xvi. 
21, Gen. Sir Alexander Cunningham has 
identified it with the Sn-lu-Vin^a of Hiuen 
Tsiang, and the modern Sugh near TMnesar 
(Anc. Qeagr. of India, p. 345). 

stri-rdjya, the kingdom of women, i. e. the 
amazons, in the north-west division, 
xiv, 22; misc. ref., xvi. 6. See under 

* amazons.' 

Stidras, placed in the south-west division, xiv. 

18. 
Suhma, a people in the eastern division, xiv. 

5 ; misc* ref., v. 37 ; xvi. 1. 
Sukti, a place or people; the Sukti lord 

(8tt%-a*Wga), misc. ret, iv. 24. 
JS^Iia^r*^ division, 

xiv. 23; misc. ref., ix, l, 81; x. 7; xvi. 

35 ; but perhaps the correct reading is 

Mfilika, In his text of ix. 15, Kern gives 
Sulika, with the palatal aspirate ; but in his 

translation he gives Sulika, with the dental 
aspirate, and adds the 'note that "this seems 

to.'be the, preferable spelling," See also 



sunrise, the mountain of (udaya-gir) 9 in the 
eastern division, xiv* 7. ! 

sunset, the mountain of (asta-girfy in the 
western division, xiv, 20. 

supernatural people 'and places ; the city of 
spirits (bhtita-pura), in the northern divi- 
sion, xiv. 27 ; demons with matted hair (jaU 

&%ra),inthe north-east division, xiv. 30; 

the grove of spirits (vasu~vana), in the north* 
east division, xiv. 31 ; Gandharvas, or the 
heavenly choristers, in the north-east divi- 
sion, xiv. 31 ; misc. ref., xiii. 8 ; dwellers in 
the sky (Jehastha), in the north-west division, 
xiv. 22 ; dwellers in the sky (divistha), in 
the north-east division, xiv. 31 ; roamers; 
in the sky (khaehara), in the northern 
division, xiv, 28. 

Surasena (v. L Sftras&aa), a people im the 
middle country, xiv. 5; misc. ref.,. v. 35^, 
69; ix. 17; xvii. 13, 22; Ixix. 26; the- 
lord of the 'Sfiras&nas (StirasSna-pattyy misc. 

j ref., xi. 54. See also * Surasenaka/ An 
inscription of the Sftras&nas has been pub- 
lished in Ind. Ant. Vol. X p. 34; the name- 
occurs as Suras&na there, and also (as a 
proper name) in one of the Nfipal inscriptions- 
(Gupta Inscriptions, Introd. p. 180). 

Sfirasenaka, a people ; the king of the Sfiras- 
nakas (^rasSnaka^ripa)^ misc. ref., ix, 1L. 
See also *'Sdras&na*' 

Sura&htra, a country, the modern Kathiawad, 
and the people of it, in the south-west divi- 
sion, xiv. 19; pearls are .obtained there, 
Ixxxi. 2, 4; other misc. ref., IT. 22; v. 79 ; 
x. 6; Ixix. 11. See also * Saurashtra.' The- 
base * Surashtra ' oceurs in one of the Nfisik 
inscriptions (ArchwoL Sim, West. Ind. VoL 
IV. p* 109); in the Junagatlh inscription of 
Bodrad&man (2nd, Ant. Vol. VII. p. 262); 
and in line 9 of the Junagadh inscription of 
Skandagupta (Gupta Inscriptions, p. 59) : but 
line 8 of the latter record shews that , the 
customary expression was Surashtrah (nom* 
pi), ' the Snrashtra eourttrie&.' 

'Sfirpa, a mountain in th sautheria division, 
xiv. 14. 

warpo-NUt, the region of gold, in the north- 
ea&t division, xiv. 31. Below his transla- 
tion, Kern gives the note " in all likeli- 
hood a mythical land ; with Ptolemy it is 
called Ohryse (of. Lasson, Altort. iii. 242), 
which ia not to be confounded with the real 



JUT.Y, 1893.] TOPOGEAPEIOAL LIST OP THE BEIHAT-SAMHITA. 



191 



island and peninsula Ohryse. The latter is 
held to be Malakka; the Golden Island, 
however, the existence of which is denied 
by Lassen (Altert. iii. 247), but sufficiently 
attested not only by .the Greeks, but also in 
the EatUsarits&gara (x. 54, 99 j 56, 62 ; 57, 
72 ; xviii. 123, 110), cannot be but Sumatra, 
including, perhaps, Java. Of. Ramayana, 
40, 30 (ed. Bombay)." 

Suv&stu, a place or country, misc. ref., xxxii. 
19. Can it denote the Swat territory ? 

Suvlra, a people ; misc. ref., v. 79. See also 
*' Sauvira, Sauviraka, and Siudhu-Sauvira.' 

sva~muJcha> a dog-faced people, in the northern 
division, xiv. 25. 

Mia, a white people ; misc. ref., xvi. 38. See 
also * sita, 9 and under * Hfina.' 

swamps or marshes (yalola), in the north- 
east division, xiv. 30. 

Syamftka, a people in the northern division, 
xiv. 28. 

Takshasila, the inhabitants of Takshasila, q. v., 
in the northern division, xiv. 26 ; misc. ref., 
xvi. 26. 



sila, a city; misc. ref., x. 8. See also 
' Takshasila/ The place is the well-known 
Taxila of the Greek writers. And it was 
one of the principal seats of Asdka's power 
(Ind. Ant. Vol. XX. p. 247). Alberto! 
says "Takshasila,;. c. Milrlkala." MrSkala 
seems to be the same with Marlgala, in 
connection with which he speaks of "the 
country between Bardart and Mflrtgala," 
and of "the country ITJrahara, behind 
MArlgala" (India, Translation, Vol. II, 
p. 8). 

Tftla, a people in the north-west division, xiv. 
22, Alb&run! gives "Talahala," not 
" TAlas and Halas," as given by Kern, from 
the commentary, I suppose. There was an 
ancient town named Talftpura or Talflpura 
in tho neighbourhood of Nirman# in the 
Panj&b (Gupta Inscriptions* p. 290), 

Talikata (v. I. T&pitata), in tho southern divi- 
sion, xiv. 11. Tftjikdt in tho Bijapur Dis- 
trict suggests itself 5 but it is hardly possible 
that the place can bo so ancient* 

Tamaliptf, a city; misc. ref ., x 14. It seems 
to be tho TaiwM-Mi of Hiuen Tsiaug, 
which lias been identified with Tamluk on 
the Solai, just above its junction with the 



Hughli (Buddh. Ree. West. World, Vol. II. 
p. 200, and note 36). Seealso * Tamaliptika^ 

Tamaliptika, (0, I Tdmalipta and TSmaliptaka), 
the inhabitants of T&nalipti, g. v., in the 
eastern division, xiv. 7. 

TamraparnS, in the southern division, xiv. 16; 
pearls are obtained there, Ixxxi. 2, 3. It is 
not clear whether the reference is to a river, 
said to be noted for its pearls, rising in 
Malaya, or to Ceylon, which was known as 
Tamraparnt (whence 'Taprobane') in the 
days of Asdka (Ind. Ant. Vol. XX. pp. 239, 
240, 249). 

Tangana (v. I Tankana, q. v.) 9 a people in the 
north-east division, xiv. 29 ; misc. ref., ix. 
17 ; x. 12 ; xvi. 6 ; xxxii. 15. 

Tankana, a country in the southern division, 
xiv. 12 ; misc. ref., xvii. 25. A country 
named Tanka is mentioned in the Dasivatdra 
cave inscription at Ellfira (Cave-Temple In- 
scriptions, p. 94, text line 10). See also. 
* Tangana.' 

T&f>!, the river Tapt! ; misc. ref., perhaps an 
interpolation, xvi. 12. The name occurs in 
one of the Msik inscriptions (drchaoL Surv* 
West. Ind. Yol. IV. p. 100). The v. L for 
Talikata, 2* #*> would give a reference to the 
banks of the T&pt 

Tdrakshiti, a (?) country, in the western divi- 
sion, xiv. 21. 

throats ; high-throated people (urdhvakantha) 
in the south-east division, xiv. 8. Also see 
necks.* 

timihgildsaw, ' a whale-eating people, 9 in the 
southern division, xiv. 16. 

Traigarta, the people of Trigarta* g. v. ; misc. 
ref., x. 11 ; xvi. 22 ; xvii. 16- Ateo Trai- 
gartaka, misc. ref., iv. 24. 

Trigarta, a country in the northern division, 
xiv. 25 j misc. ref v ix. 19. See also 'Trai- 
garta.' Trigarta is mentioned in the 
OhambS grant (Ind. Jnt. Vol. XVII. 
p. 8). 

tritoitra> ' three-eyed people,* ia the north-east 
division, xiv. 31. 

Tripura* a city ; misc. ref., v. 39. See also 
'Tripurf.' 

Tripurf, a city in the south-east division, xiv. 
9. See also ' Tripura.' There can be little 
doubt, if any, that it is the Tripurl, the 
modern T&war near Jabalpur, of the 
Ealachuris of Central India. . 



192 



'THE INDIAN ANTIQUARY. 



1893. 



TnkMra, a people in the north-west division, 
ziv. 22; misc. ref., xvi 6. In the latter 
passage, Kern translates the word by 
" Tocharians." 

Tnmbavana, a forest in the southern division, 
xiv. IS. 

turagdnana, * horse-faced people/ in the 
northern division, xiv. 25. See also ' aha- 
and asvavadana.' 



udayagiri, 'the mountain of sunrise,' in the 

eastern division, xiv. 7. 

UddShika, (v. I. AudShika and Audd8hika), 
a people in the middle country, xiv. 3. 
Alb<Jrfint says, "UddShika, near Bazana." 
Bazana, which name is marked by the trans- 
lator, in the index, with a query, is said by 
Alberuni (India, Translation, Vol. L p. 202 ) 
to be twenty-eight fawa&hs (one farsakh s= 
four miles, id* p. 200) in a south-westerly 
direction from Ean^uj. He also says that 
BazAna is the capital of Gujarat, and "is 
called Ndrdyan by our people." And he 
places Anhilwad sixty fandh hs to the south- 
west of Bazana (id. p. 205). 
Udlchya, the people of the north; misc. ref., 
xvi. 21. Compare udkhtpatha as a name of 
Northern India, ante, Vol. XVII. p. 312. 
U^ra (v. 1., perhaps, 6#ra or Au(jbca), a country, 
the modern Orissa, and the people of it, in 
the eastern division, xiv. 6 ; misc. ref., v. 35 ; 
xvi, 1 ; xvii. 25. Also see f Andra, and 6dra.' 
Udumbara, a people; misc. ref.,' v. 40 ; xvi. 3. 

See also * Audambara,' 

Ujjayani, the modern Ujjoin ; misc. ref., x. 15 ; 
xii, 14 ; Ixix. 30. See also * Aujjayanika, and 
, Avanti,' In the Prakrit form of Uj&ii, the 
name appears in one of the Nteik inscrip- 
tions (ArohcBol. Surv, West. Ind. Vol. IV. 
p. 101), and is also carried back to the third 
century B. 0. by one of the edicts of Asoka 
(fnd. Ant. Vol. XIX. pp. 85, 96). 
U j jitana, a people in the middle country, xiv. 2. 
TJpajyfitisha, (v. I, Aupajyautisha), a people in 

the middle country, xiv. 3. 
TJpavanga, % country in the south-east division, 
xiv. 8. Kern translates the name by " Vaoga 
minor.'* . 

tirdhvakantha, < high-throated people,' in the 
south-east division, xiv. 8. 

, a people; misc. ref., iv. 22; xvi. 26., 



Utkala, a people in the eastern division, xiv. 7. 
TJtkala is always explained as denotingOrissa! 

uttwdpatlia, a customary name for Northern 
India, misc. ref., ix. 41. See also ' Arydvarta ;' 
and contrast ' dakshinapatlia. 9 Occasionally 
udtMpatha occurs in place of the more 
customary and technical uttardpctiha. The 
Western Chalukya records speak of Harsha- 
vardhana of Kanau j as the lord of all the 
uttardpatha or region of the north" (e a 
Ind. Ant. Vol. VI. p. 87). 

Va^avamukha, in the south-west division, xiv. 
17. The name means ' the mare's ' month,* 
which is the entrance to the lower regions 
at the south pole, where the submarine fire 

is. Below his translation Kern remarks 

"in the astronomical Siddhlntas Vadavft- 
mukha is the supposed abode of the dead at 
the South Pole." 

V&hlika, Vahlika, a country, and an inhabitant 
of it ; misc. ref., v. 80 ; ix. 10. See also 
'Bahlika, Buhlika.' The name of Balkh seems 
to be derived from this word. But the 
statement, in the MSharaull inscription (Gup. 
ta Inscriptions, p, 141), that the emperor 
Chandra crossed the seven mouths of the 
Indus and then conquered the V&hlikas, 
tends to locate the tribe, for that period, fiaar 
to the south of Balfch, 

Vaidarhha, the people of Vidarbha, q. v. ; misc, 
ref., ix, 27. 

Vaidfiha, the people of VidSha, j. v. ; misc, 
ref., xxxii. 22, 

VaidShaka, the people of VidSha, g. v. ; mfeo. 
ref., i*. 13, 21 ; xvi, 16. 

mid&rya, the place or places where beryl- 
stones are found, in the southern division, 
xiv. 14. 

Vaifiyas, placed in the western division, xiv. 21, 
Vanavasi, in the southern division, xiv. 12; 
miso. ref,, ix, 15 ; xvi, 6. It is the modern 
Banawfisi in the North Kanara District, 
above the Ghauts. Albgrflni says " Vana- 
vSsi on the coast," And Eashidu-d Din 
(Elliot's History of India, Vol. L p. 58) says 
"Banawas on the shore of the sea/' It 
seems to be some similar wrong information 
that led the Greek writers to speak of 
JBwantion, which appears to represent 
Vaijayanti, another ancient name of 
as a spa-side mart. 



1893.] TOPOGRAPHICAL LIST OP THE BEIHAT-SAMEITA. 



193 



the collection of forests, in the 
western division, xiv. 20. 

Vanga, a country, and the people of it, in 
the south-east division, xiv. 8 ; misc. ref ., 
v. 72, 73, 79 j ix. 10 ; x. 14 ; xvi. 1 ; xvii. 
18, 22 ; xxxii. 15. See also * V&nga, and 
Upavanga.' The Vanga countries (Vahg$shu\ 
loo. plur.) are mentioned in the M&haraull 
inscription of the emperor Chandra (Gwjpto 
Inscriptions, p. 141). 

V&nga, a variant of Vanga, j. v, ; misc. ref., 

xi. 60. 

Vardhamfma r acity or country, in the eastern 
division, xiv. 7 ; misc. ref., xvi. 8 ; Ixxix. 
21 ; xciv. 2. It is the modern Bardwan in 



Vas&ti (v. I* VasAti), in the northern division, 

xiv. 25 j misc. ref,, xvii. 19. 
Vasumat, a mountain, in the northern division, 

xiv. 24. 
vasuvana, < the forest of Vasfts or spirits/ in 

the north-cast division ; xiv, 31 
YiUadhftea, people in tho northern division, 
xiv. 26 ; misc. ref., xvi. 22, The text of xvi. 
22 shews that the name is Vtitadh&na. But 
on xiv. 26 Albteftul gives " Dasfira ; Kava~ 
tadhana," instead o "Dtofoaka and Vaita- 
dhfma." Momr-William& says that r in 
addition to being the name of a degraded 
tribe, tho word means * the descendant ofi an 
ontcasto Brfthmap by a Bratltmaii female/ 
Vatsa, a people in tho middle country, xiv. 2 ; 
and in the south-cawi. division* xiv. 8 ; 
misc. ref,, x. 6 ; xvii, 18, 22. 
VMasmrifct, a. river ; mine, ref,, xvi, 32. 
Vellura, a- town in tho southern division, xiv. 
14. It in, midoabtocUy, tho wolMcuowii 
Vevfti, Yeruia, JfJlftrdf <>r KllorA, in tho 
Nixam's DomiiiionH, whovo ilic eav^tomplcw 
are. The pli*eo IH also jueniiontid, an Vallftra 
(for Vellftra), in tho iuftcription at tho Bad- 
diiist vihtim, known as the Glmiotkaeha 
cave, near Qulwa<Ja in tho niMghbowhood 
of Apnta (Arebwl* wr/% Wwt. I*d. Vol. IV. 
pp. 130, 140) ; and an Vahlruka, OP probably 
more correuUy Vallftnika (fov VeUflraka), 
in three BmldhisL iuHt!ript.iw at Kitrlfi 
(Artfaitol. Sf . W*t. fad, Vol. JV, ]>p. 101, 
108, 113: a Hoards tho first of thoao 
records, 1 tlifi'er f mm tlio {lubliMhod transla- 
tion, and tuku tli wcsord to jncn that tho 
village o Kaiuiika was grouted to some 



members of the community of ascetics 
" whose permanent abode was in the cave- 
temples at Valluraka," and who had come to 
pass the rainy season at K&rl&; the other 
two records, however, seem to mean that a 
branch of the satiigha from Valluraka ulti- 
mately settled at Karl6, and gave its name 
to one or more of the caves there : there 
seems no foundation for the suggestion, ibid. 
p. 101, note 1, that Valluraka was the 
ancient name of Karie itself). Under the 
San-skrxtised name of i&lapura, the place is 
also mentioned in connection with the Bash- 
trakuta king Krishna I., for whom the 
<( Kailasa temple" was constructed there 
(Ind. Ant. Vol. XII. p. 228). 
Vn&, a river IB the southern division, xiv* 
12 ; diamonds are obtained there, Ixxx* 6 ; 
misc. ref. iv. 2&; xvi. 9. 
VSnumati, a- river in the north-west division, 
xiv. 23. Alb&rftni says, -l V&aumatl (?), t e. 
Tirmidh." 

Vfetravati, a river ; misc. ref., xvi. 9. 
Vidarbha,. a country in the south-east division, 
xiv. 8. See also ' Vaidarbba,' Vidarbha is 
mentioned in one of the Nasik inscriptions 
(Arcluxol Surv. West. Ind. Vol. IV. ?. 109). 
Vidfiha, a country, and the people of it ; misp;* 
ref., v. 41, 71 ; xvi. 11. See also * Vaid6ha> 
and Vaid&haka.' 

Vidisa; misc. ref ., xvi. 88, Monies Williams, 
gives the word as denoting (1) the capital 
of the district of Dasirnfi, and (2) a river in 
Mfilwa. 

Vidyiidhara* a class of supernatural beings; 
misc. ref., ix. 27. Kem translates by " the 
inloabitants of Fairy-land " and identifies 
them with the Teutonic "elves." 
Vindhya mountains; "the inhabitants of the 
rocosses of the Vindhyas," or the people 
dwelling near the boundaries or at the end of 
tho Vindhyas (Vindhy-dntwdsinaK), in the 
south-east division, xiv. 9 ; tho forests of 
tho Vindhyas (Vindhy-dtavfy, xvi. 3; 
the range spoken o as one of the breasts of 
tho earth, the other being the Himavatmoun- 
tains, xliii. 35 ; misc. ref., xii. 6 ; xvi. 10, 12 
(perhaps an interpolation); kk. 30, The 
Vindhya mountains are mentioned in one o 
tho Nfisik inscriptions (ArGh&ol. Surv. West, 
Ind Vol. IV. p. 109), In other epigra- 
phic passages, they are mentioned as one of 



194 



THE INDIAN ANTIQUARY. 



, 1893. 



the breasts of the earth, the other being the 
Sahya range (Gupta Inscriptions, p. 1S4); as 
constituting both the breasts (id* p. 185) ; 
and as extending up to, and including, the 
Nagarjuni Hill in the Gaya* District (id. 
pp. 227, 228). 

Vipasa, a river ; misc. ref., xvi. 21. 

Virata, a country ; misc. ref. (perhaps an inter- 
polation), xvi. 12. Viratakote, * the fort of 
Virata/ was a name of Hangal in the Dhar- 
war District. 

Vitaka, a people; misc. ref., xvi. 2. In his 
translation Kern adds the note, which per- 
haps includes the MSkalas and the Kiratas, 
** These are the same tribes who by a 
synonymous term are called Lampakas and 
TJtsavasanke*tas ; they are said to scorn the 
institution of matrimony, and to form only 
temporal engagements, lasting for the time 
of a festival/' 

Vitasta, the river JhSlam ; miscu ref., xvi. 27, 

Vokklna, a people in the western division, 
,xiv. 20 ; misc. ret, xvi. 35. 

Vrishabhadhvaja, a mountain in the eastern 
division, xiv. 5. 

vrishadvtya, c the island of bulls,* in the south- 
east division, xiv 9. 

vy&gjiwnukha, ( a tiger-faced people,' in the 
eastern division, xiv. 5. 

vyttagrtm, r a people with serpents' necks,' in 
the south-east division, xiv. 9. 

whales, eaters of (timingil-ttsana), in the 
southern division, xiv. 16. 

white people 1 (gaudaka) in the eastern division, 
xiv. 7 ; misc. ref. to white people (Mia) or 
to White Hunas (Mta-Hfaa), xvi. 38, 
but see under * Hfina.' 

women; the kingdom of women, t e. the 
country of the amazons (str$-rdjya), in the 
north-west division, xrE' 22 j a people 
with the faces of women (nM-muklia), in 
the south-west division, xiv. 17. 

Yamuna 1 , the river Jamn& ; misc. ref., v. 37 - 
xvi. 2 ; mentioned as the daughter of the 
sun (divakara-sutd), xliii. 32 ; the region 
between the Ganga and the Yamun& (Gahgd* 
Yamun-dntardla), misc. ref., Ixix. 26. See 
also * Yamuna/ 

Yamuna, the people living near the Yamun^, 
2. ^ in the middle country, xiv. 2, and in 



the noi'thern division, xiv. 25. In x i v . 2 
Kern translates those who dwell along the 
banks of the Jamna 5" and in xiv, 25, "those 
who live near the sources of the Jamna." On 
xiv. 2, AlbSruni says " the valley of the 
Yamuna; 1 ' but on xiv. 25, "Yamuna, i. e. a 
kind of Greeks," evidently confusing 
Yamuna with Yavana. 

Yas&vati, a city in the northern division, xiv. 
28. Below his translation, Kern notes that 
it is "a mythical city of the Elves." 

YaudhSya, a people in the northern division, 
xiv. 28 ; misc. ref., iv. 25 ; v. 40, 67, 75 ; 
xvi. 22; xvii. 19, See also * YaudhSyaka.* 
The YaudhSyas are mentioned in the 
Junagadh inscription of Budradaman (Ind. 
AM. Vol. VII. p. 262), and in the Allahabdd 
inscription of Samudragupta (Gupta Inscrip* 
tions, p. 14); and there is a fragmentary 
inscription of some leader of the tribe at 
Bijayagacjh (id. p. 251). 

YaudhSyaka, another form of Yaudh&ya, q. 0, ; 
misc. ref., xi. 59 ; the king of the YaudhS-' 
yakas (YaudMyaka-nripa), misc. ref., ix. 11. 

Yavana, a people in the south-west division, 
xiv. 18 ; misc, ref., iv, 22 ; v. 78, 80 ; is. 
21, 35 ; x. 6, 15, 18 ; xiii. 9 ; xvi. 1 ; xviii. 
6 ; th Yavanas spoken of as Mle*chchhas 
(MUohchM U Yavandh\ u. 15 (see also 
under < Mlechchha'). In ii. 15 and xvi. 1, 
Kern translates the word Yavana by 
"the Greeks;" and the first of these two 
passages mentions the flourishing state of 
astronomy among the Yavanas. On xiv. 18, 
AlbSruni says "Yavana, t. e, the Greeks/! ' 
And McOrindle gives tho following note 
(Invasion of India ly Alexander the Great, 
p. 122, note 1), to explain the derivation 
of the word :-~ The name of Ion, the 
eponymous ancestor of tho lonians, had 
originally the digamtna, and hence was 
written as Ivon. The Hebrew transcription 
of this diganimated form ia Javan, the name 
by which Greece is designated in the Bible. 
The Sanskrit transcription is Yavana, the 
name applied in Indian works to lonians or 
Greeks and foreigners generally." The 
thirteenth rock edict of Asoka speaks of the 
Y6nas, e. Yavanas (Ind. Ant. Vol. XX. 
pp. 239, 240, 247); and it describes Anti- 
ochus II. of Syria, as a Ydna, t * Yavana, . 
king (<M4, pp, 239, 240, 241, 242), The 



JULY, 1893.3 



MISCELLANEA. 



193 



Yavanas, as a tribe, are mentioned in one of 
the Nasik inscriptions (Arcfaoh Surv. West. 
Ind. Vol. IV. p. 109,) ; and several indivi- 
dual Tavanas are mentioned in the same 
series of records (ibid. pp. 90, 9], 93, 94, 
95, 115). And the JunSgadh inscription of 
Rudrad&man speaks of a Tavana prince or 
king named Tushaspha, apparently as a 
contemporary of Asoka (Ind. Ant. Vol. VII. 
p, 260, text line 8 ; from an inspection of the 



original stone, 
Asokasya 



I take the reading to be 
Yavana-rtijSna 
fa.) Like , the 
Zamb&jas and the Pahlavas, the Tavanas 
are located by Varfthamihira too much 
towards the south ; unless the reference is 
simply to some large settlement of them 
in the neighborhood of N&sik, 
Yugamdhara, a people j misc, ret, 
19. 



MISCELLANEA. 



K>LK-ETYMOLOGY OF PLACE-NAMES IN THE 
SANDOWAY DISTBICT, BURMA. 

Extract from a diary kept by the My6 6 of 
Sandoway shewing the popular etymology of 
place names in the ]>ad Circle of the Sando- 
way townships. In all four cases it can be 
shewn that the etymology is false : 

In ancient times there lived near the source of. 
the J>ad6 River a >&**,* who had a daughter. 
The girl "was amusing lierself by fishing in the 
stream, when she was suddenly swept down it by 



a torrent, such as commonly rushes down the hill 
sides in the rains. There was no one to help, 
and so she was drowned. Her last words were 
ami l&* and hence the streamlet is thereabouts 
named M^wa, whence also a neighbouring village 
took its name. 

Lower down are two villages, Yetl?e and 
PalaingS. These took their names from the 
yefye* and palaingZf with which the girl had 
been fishing, and which were found on the banks 
at these spots. B. HOUGHTON. 



NOTES AND QUERIES. 



OBDEAL IN MODERN INDIAN LIFE. 

Lately a pair of boots belonging to me disap- 
peared in a HUBpicioutt manner. The servants had 
been quarrelling, and it was pretty evident that 
one of them bad made away with the boots in 
order to spite tho man in charge. Thoy decided 
to take oath amoiig tlieiMBolvt'B to find out the 
culprit. The servants implicated were the coach- 
man, the cook, the bMatt, the UkffadtoMfa, the 
bearer, a Khidmntgdr, and a clwprdst, all Mtisal- 
, mans ; a chnprd#$> a sain, two pafoKhdwdlds, all 
Hindus ; and a mehtar. 

I watched tho proceedings. Firstly, real holy 
water (gangdjal) from Hardw&r was produced in a 
medicine bottlo (!) and uncorked. This tho Hindus 
in turn solemnly hdd in both hands, while thoy 
repeated, each in his own, fa&hion, aa oath which 
ran somewhat thus :~ " May iy eyes go blind, 
and my body break out, etc., if I stole thoso 
boots!" The bottle was then lifted above tho 
head by both hands in the usual form of saluta- 
tion. There was nu doubt as to the holy water. 
It belonged to one of the pahkhdwdlfo, who was 

1 Towualup officer. * Merchant, wealthy man. 

* " My mother ! *' common expression of astonishment; 
and trouble, 



by caste a Th&kur from Paiz&bid in Oudh, and ' 
had brought it himself in the medicine bottle 
from Hardwir. 

The wiehtar then essayed to take up the holy 
water, but was not permitted to touch the bottle ; 
so ho produced his three children, a son, a 
daughter and a child in arms. He successively 
touched their heads and swore to the above effect* 

All the Musalrnans then swore on the Qur^dn 
that none of them were guilty* 

In the end the Ichdnsdmdn came to me, and said 
they had all sworn to innocence. There was no 
gainsaying that, but one of them was, in their 
own opinion, guilty nevertheless, and so they had 
decided to divide the cost of the boots amongst 
themselves, as a general punishment for failing 
to detect the culprit between them! In this 
every one acquiesced, and that ended the matter 
to every one's satisfaction, except the master's, 
who lost a comfortable pair of boots. 

B, 0. TEMPLJS. 

Swgoon, March, 1893. 

* A fishing instrument. 
A basket. 



196 



THE INDIAN ANTIQUARY. 



BOOK NOTICE. 



SANTAL FOLKTALES. Translated from the Saat&tf by 

' A. Campbell, Free ' Chuttoh of Scotland, Santal 

Mission,Manbhoonu Santal Mission Press, Pokhuria . 

Any fresh collection of Indian folktales is wel- 
come, and in particular one made among primitive 
isolatedraceslike the SantUs, who may be expected 
to he in a great measure unaffected hy Hindu 
influence, and among whom we know that some 
really original folklore undoubtedly exists. There 
is, for instance, the remarkable legend of their 
creation from a goose which is probably of a 
totemistic character. 1 

I must admit, however, that Dr. Campbell's 
collection- is somewhat disappointing* Nor has 
he, I venture to> think, gone quite in the proper 
way of collecting. JBfany of these tales display, 
as may be easily shewn, undoubted traces of 
foreign influence i and this being the case, before 
we can satisfactorily classify them, it is absolutely 
necessary to know by whom and under what 
drcumstances they were told and recorded. It 
would then be, , perhaps, possible to trace the 
source by which much undoubtedly foreign folk- 
lore has come to be included among them. But 
on-this point Dr. Campbell vouchsafes absolutely 
no information whatever. It would again not 
have been a difficult task to suggest some of the 
analogies and parallels to other collections which 
appear throughout this- collection. 

The first story, The Magic Lamp," is an un- 
doubted variant of our old friend Aladdin of the 
' Arabian Nights," which is not part of the 
. original recension, and has probably reached India 
in quite recent years from Western sources. In 
the second tale, " Jhorea and Jhore," we have 
several of the familiar drolls known in Northern 
India as " The Wiles of ShSkh Chilli." Many of 
these, according to Mr. Jacobs, form the basis of 
our Joe Miller. In the third tale, " The Boy and 
his Stepmother," we have the familiar type of the 
cruel stepmother and her stepson, which in India 
often takes the form of the malicious taut or 
co-wife, who appears later on in " Sit and Bosonfe." 
la thisthird tale it is mixed up with the " Faithful 
Animal 9 ' cycle, which, in this case, is represented 
by the protecting cow~a legitimate descendant of 
the Kamadhenu of Hindu mythology. Here, too, 
we have a well-known incident of the lover who 
finds the golden hair of the princess floating down 
the stream. The common Northern India, version 
of this is given by Mr. Mark Thornhill in the 
" Prmcess with the Golden Eair" a and in Major 
Temple's Wonderful Ring." 3 - 




Northern India of the demon who chews graiuaof 
iron and is killed by the hero, while the rascffllv 
Pom or Dhobi takes all the credit. Nest f oUo^s 
"The King andHia Inquisitive Queen/' which 
corresponds perfectly with the Well-known story 
in the Introduction of the " Arabian Nights," 
where the deus ex machwd, who warns the mar. 
chant, that he is a fool not to thrash his wife, is a 
cock: here it is a he-goat. Then comes "The 
Story of Bitaram." Bittd, Dr. Campbell may be 
glad to know, is good Hindi, as well as Santali, f or 
a span, and the story of Bittar&n, who is known 
as Bittan all over Northern India, is the Oriental 
representative of one of the most delightful <ff , 
Grimm's Household Tales (No. 3-7), " Thtanbling * 
The only difference is that the Santali Hop-o'-my. 
Thumb is more of an imp than the touching ' 
creation of the German, fancy, in which, too we 
find the charming parental tenderness for'th* 
dear little creature which we miss in, the Eastern, 
form of the tale. " The Story of the Tiger,*' is 
our old friend the fox, who acts as arbitrator and 
induces the tiger to go back ta his cage to shew: 
how he managed to come out. In " Lipi and 
Lapra'* we have the well-known idea of the clever?' .', 
youngest son who gets the better of his brother^' 
and " Gumda the Hero" is of the Munchausea 
fcvpe. In Upper India it appears in the form of 
the u Wrestler of the East and the West." 

Perhaps the most original and characteristic 
of these stories are those about animals. A goo<& 
one describes the dilemma of the man who had 
to arbitrate daily between the tiger and the\ 
lizard : and here, too, we come across the stupi^ 
old tiger who allows his tail to be fried, whp take* ; 
people about on his back, and is swindled by the ;; 
crane who takes one year the root crop and for 1 
the next the leaves, of which we have a German^ 
version in Grimm. In the Seven Brothers and' 
their Sister" we have the old superstition 6i 
human sacrifice at the foundation of buildings, 5 
on which Dr. Campbell might have given a* 
interesting note* 

It will thus be seen that, to the atudent of com- 1 
parative foWore, there is much of interest in this, 
collection. We can only express the hope that in,' 
another series Dr. Campbell will give us more o , 
the really indigenous folktales, and ruthlessly/ 
discard those which are obviously of foreign^ 
origin: and he would do more justice to his work 1 
if he would send it outequipped with analysis,/; 
notes and illustrations of parallel plots and ia-'X 1 
cidents, without which any collection of folklore,,'/' 
intended for serious students, is of comparative^ f 

little value-. w. ClBOon.JJJ 

Indian Mry Take, j>.W. * Wi,l*awake Stories, p. 



, 1893.] tfOTES ON TUL'SI DAS. 197 

NOTES ON TTTL'SI DAS. 

BY a. A. GEIEESON, 1. 0. 8. 

(Continued from p. 139.) 

IT may be useful to give a somewhat fuller account of these works than has been given in 
the Modern Vernacular Literature of Hmdfotdn. 

(1) E^m Lalft JSTahaclilitl. Twenty verses of four lines each in SShar-cJihand, consisting 
of 16 syllables and 22 mdtrus, A short poem, celebrating the ceremonial touching of Rama's 
nails before his investiture with the sacred thread. This ceremony will be found described in 
Bihar Peasant Life, 1314. A good commentary by Pa^difc Bandan P&thak, which has been 
printed at the Kha^g Bilas Press, Bankipur. 

The two opening versos may be taken as a sample of the style and metre 
Adi S&radd, Oanapati, Gauri mandia ho I 
Kdm>a~Lald kara nahachM g&i sundia h$ \\ 
Jehi y<1$ sidhi hoi parama-widhi pdia hd \ 
K6ti janama Jsara pdtako, d&ri so j&ia hS \\ 1 II 
Rtifinha ldjana odjahin Dasaratha M griha ho \ 
D&oa-UltU' saba dSkhahih dnanda ati hia Jio II 
Nfttjara sohdwana Idgata barani na jdtai h6 \ 
Kansalyti M harakha na hridaya samdtai ho [\ 2 II 

First revorc I 'Savada, Gan.dsa and GaurJ, and then sing I the naiMouching of the sweet 
child 1 R3,ma. Ho who siugrtth it gainoth perfect knowledge and the supreme treasure, and 
the sins accumulated through countless transmigrations leave him for ever (1). 

Myriads of musical instruments sound in Dasaratha's house. The Q-ods look on rejoicing 
in their heart**. The city of Ouilh floorcloth so boautifal that tongue cannot describe it; and the 
bliss of Kausalyfi catmol bo coutainod iu hor heart (2). 

(2) Vairagya-Sandipani (usually npnllod ^Mfint) or *the Kindling of Continence,' or 
' of Devotion* (jus contrasttMl with the common expression hdm&gni-s , the kindling the fire of 
love, exciting noxaal dewim)- Jnthroo jtrMiaot locturos, with an introductory invocation, 
In verse 7, the poot hiniHolf calls tho work Birtif/a*8a,ndfyrin$. A good Commentary by Baudan 
PAthak, with glows by MalifulSv Par'sud, Kliaclg Bilas Press, Bilnkipur. The contents are 
described by the ianiof of fclio various lectures, as follows ; 

Invocation L I 7* 

PrakAfia I., ^m^8mtlM^l<irnm 9 an, atscouut of the true nature of a holy man. I, 733, 
Metre DoUn 9 tiomtlni and CluwjuUt 

Prakasa It., HiMt-mhirnMnman, an account of tho true greatness of a holy man. IL, 
19. Moti-o, aw abovo. * 

Prakasa ITI. f tidnMwmttn* tin ncoount of flics true Poaco. Ill-, 120. Metre, as above. 
Tho work h principally contposod of sliorfc soutentious verses. The following may be 
taken as oxampkw of tho laii^iu^o : 

I, 5, 2W//.si yithffi tami Wi&* 
Altuui t?ffcA torma 
tlwai hytt 
Uumiti niddna II 



HI, 1. litiiui fcf> bknkhana iwlu 

fco Ithnkhana bUna \ 



Lalti ". Ml, n darling. 



198 THE INDIAN ANTIQUARY. [ATTGTTS*, 1895. 



Dfea to lUkhana 

mdkti fto bUWiana jndna II 1 It 
Jndna feo Wiitkhana dhydna Jwi, 

DTiydna Tto IhiBehana tydga I 
Tydga Tso bM&hana tdnti-pada, 

T^das^, amala addga II 2 II 

I have noted two verses o the Vairdgya Sandfyint, which are repeated in other worts of 
the poet : viz., Bai. I, L This occurs in DoMbaM (1) and Sat* sat (I, 2) . Bai. 1, 15. = D 6MI&V 
(38) and Ba?*rt I, 107. 

The poem being a short one, and containing much of interest to tbe student of comparative 
religion, I here give a translation of the whole. 

I.- Invocation. 

D6M, On the left of Blma 2 sitteth SJta and on his rigW Lakshmana : meditation on him 
thus is ever propitious, and is, Tul'sS, to thee thy wishing-tree (1). Tul'sJ, the darkness of 
the delusions of this world is not wiped away by the virtue of ten million holy deeds : for th# 
lotus of thy heart will ne'er expand, till the sun of the Lord (himself descended from the 
shineth upon it (2). He heareth without ears, and seeth without eyes* Without a tongue 
he taste, No nose hath he, and yet he smelleth ; and no body hath he, yet h feeleth (S)* 
S6ratM - Unborn is he. He alone existeth ; his form cannot be comprehended. Utterly 6ee\ 
is he of quality, of Muya (illusion) 8 is he the Lord, and for the sake of his servants did he t&&$ 
unto himself tjie form of , man (4). D6hd, Tul'sl, this body of thine ouffereth. It mgp 
suffereth the threefold woe> It obtaineth not peace, till, by the Lord*s might, it reacheth the* 
stage of peace (5). Thy body is a field, thy mind, thy words, thine actions, are the husbandme&J 
Two seeds are there, Sin and Holiness* As thou sowest, so wilt thou reap (6). This book, ti| 
' Kindling of Devotion ' containeth the marrow of all knowledge. It giveth the teaching of tl$# 
VSdas and Pnranas, and the wisdom of all holy books (7). 

IL~The Nature of the Holy. 

D$hd, Simple are his syllables, simple his language, Bufy though simple, Know t&on^ 
that they are rull of meaning. Tul'si, simple is the Holy, and thus mayst thou recogjxitfi 
Hm (S). Chaupdl, > Unimpassioned is he, but giving happiness to all. Just and self-restrait^ 
ever singing the praises of the Lord. Ever" enlightening the souls of the ignorant, and ever foj| 
this purpose wandering from place to place (9). D6hd> * Such men are only here and the#&^ 
Blessed is the land where many Holy dwell. Ever devoted to helping others, ever devoted td ? - 
the supreme goal, in love 5 working out their lives (10). Whether h shutteth the door of H$ 
mouth, or whether he speaketh the truth, 6 in this world is the Holy man ever discreet 7 (11)*' 
When he speaketh, it is with discretion, and full of his own sweet nature : nor ever placetk M 
his foot on the way which leadeth to pain or angry words (12), Ho showoth enmity to a0 
man, to no man showeth he over-friendship* Tul'sJ 1 this is the religion of tho Holy, ever te 
speak with even justice (13). Chaiipd1 y Very true is he to tho One, over keeping to 
members in subjection. His thoughts dwell on no one but tho Lord* For he knoweta ier 
his heart that this world is but a mirage, Tul'sS, by these marks dost thou know him 



* a Efima is, throughout Tul rf Dfia'e philosophy, the quivalont of the tfivara of BfcraAttttja'a VMftntic yfo 
I hence translate the word for the future as ' the Lord.' Vide post, the remarks on tho Sat'sat. 
, Here the poet adopts the language of Saukara lohflrya. 

/ Woe is of three kinds, those from within the body <a* disease, &o.J, those from OocL (a* a lightning stroke, ** 
, ; nd external (as from wild beasts, or serpeats)> Cf. S&nkhya.KMk&, I. 

. *I take the reading^tt not rttti. JatM wtfta eo^uftl to yo*?i<H^ 

. ** 0. f Km when speaking th truth, he speaks Sdndly. 



1893.] NOTES ON TtJL'SI DAS. 



DIM, - One trust, one strength, one hope, one faith.* As the 

clondin the season of ,; so longeth he for the Lord (15). 

and is a ship wherein to cross the ocean of existence. He hath abandoned desire 

betaken himself to huznilityand content (16). He betaketh himself SSi 

all things; with heart and mouth, he ever calleth on the name of the 

Holy man, and so doethhe(17) Those who dwell by him, he 



, 

while the wicked man givoth his soul twofold 10 sorrow. Saith Tul'si, the Holvmaoiislikl 
Mount Malaya, but without its fault" (1 8 ), Gentle are the words of the Holy ma S 
ntectar on the ear. When the hard heart heareth them, it becometh wax (19). They bent the 
happiness of comprehending The Supreme;- they lift and carry away the error* of this 
world, and in the heart thoy aro (sharp arrows) piercing sin (20). Cooling are they likeunto the 
beams of the moon. Ton million fevers do they cure in the soul of him on whose ears thev 
fell (21). Okay*** Tloy destroy crery thorn of sin and sorrow. Like the sun do they clear 
away the darkness of error, Tul'sf, so excellent is the pious man that the Scriptures decide 
that the ocean of his virtue is fathomless (22). Dm, - Not by deed, not by thought not by 
word doth he ever give pain to any one. Yea, he is such because the Lord dwelleth in him on 
this earth" (23). When them seest the face of a Holy man, thy sin abandoned thee. When 
thou touchost him thy deeds 1 * depart. When thou hearest his words the error of thine heart 
is swept away, and bringcsfc thee to Him from whom thou earnest (24). Very gentle is he 
and pure even in his desires. In his soul is there no defilement. On his Master alone is his 
heart ever stayed (25). Him, from whose heart hath departed every worldly longing, doth 
Tul'si praise with thought, and word, and deed (26). To him gold is the same as a piece of 
glass : women aro but w wood or stouo. Such an Holy man, is a portion of the supreme 
Deity upon earth (27). 



Gold lookoth ho upon as clay, woman as but wood or stone. Of these things 
the flavour hath ho forgotten, That man hath the Lord manifest in his flesh (28). 

JMM t Free of worldly possessions, his members in subjection, ever devoted to the Lord 
alone, such an Holy man is raro in this world (29). He hath no egoism, nor maketh any 
difference between * I' and < then/ (but knoweth that all are but parts of the Lord). No evil . 
thought is ovor lik Sorrow doth not make him sorrowful, nor doth happiness make him 
happy (30). Equal eouuletli he gold and glass. Equal counteth he friend and foe. Such 
an ono is counted in tins world an Holy man (31). Few, few wilt thou meet in this world, Holy 
men who hiwo froort thomaolvos from all illusion: for in this iron age men's natures are ever 
lustful 'and crooked, like tho puoooek and tho crow 15 (32). He who hath wiped out 'I' and 
* thou,' rind tha darkuuHH of error, and in whom hath risen the sun of ' know thyself*: know 
him as Holy, for by thin mark, saifch TnTst is ho known (83). 

III.-- Tie Greatness of tlw Holy. 

Sdrotf*,~ Who, Tuft!, can tell with a single mouth, the greatness of the Holy man ? 
For tho tlioiiRaiul (otiffnod Horpcmt of otornity, and Siva himself with his fivefold mouth cannofc 
describe his HpoUosH (liHcsornmout (34), Df>h4 t Were the whole earth the tablet, the ocean the 
ink, all tho touog turned into pens, aurl Ganfiaa himself the learned recorder, that greatness could 



8 Conim. M man kl Mh'nfi., IkarM btuldhi U, Usw&s chitt U, bal ahatfiUr M. 

9 Or, if wo rood </yi"f A/I,//, for dMhu, ho luith neither love nor Imtrodl. 

10 Sorrow for tho wictkod mttn*R unhappy state, and Borrow caused by the persecution of the wioked. 

11 Mt. Malayit JH t'amouH for ifca Batnlal tro whioh give thoiv sdent to all who approach it, good and bad alike. 
Its fault in itw origin. It WM originally a pile of ordure. 

12 Opmm. toMbkavfrmlcha &raAnia>iiMMb 

18 Ijifc,, ho IH HAiuit'H fgrm nptm tho oarth. The corresponding 1 idea in English is that given above. 
u Thy/;arma, Tho doiwociwuttoo* of thy good and bad actions. Every action binding the soul to earth and 
separating it from tho Lord. 

15 Tho peacock, fair without and moan within. The orow, black without and within , . 



200 THE INDIAN ANTIQFAET. [ATOTJST, 1393. 

not all be written (35). Blessed, twice blessed, are his mother and his father. Blessed are they 
that he is their son, who is a true worshipper of the Lord, whatever he be in form or shape (36 % t 
Blessed would be the skin of my body, if it but form the sole of the shoe of him from whose 
mouth cometh the name of the Lord, even though it be by mistake (37). The lowest of the 
low is blessed, if he worship the Lord day and night ; but what availeth the highest caste, if the" 
Lord's name is not heard therein (38), Behold, how on very high mountains are the dwelling 
places of snakes, but on the lowest low lands grow sweet sugarcane and corn and betel (39) 
Chawpat, Tul'sx'saith, I have seen the good men of all nations, but nono is equal unto him, who 
is the single-hearted servant of the Lord, and who night and day at every breath reiterateth his 
name (40). Let the Holy man be ever so vile by birth or station, still no high-bom man is 
equal unto him. Por the one day and night uttereth the Name, while the other ever burneth in 
the fire of pride (41). ^,-The Servant of the Lord is ever devoted but to the one Name 
He careth not for bliss or in -this world or hereafter. Ever remaining apart from the world he 
is not scorched by the fire of its pains (42). ' 

17. -Perfect Peace. 

V6U, - The adornment of the night is the moon, the adornment of the day is tho sun The 
adornment of the servant of the Lord is Faith, and the adornment of that faith is Perfect 
Knowledge (43). The adornment of this knowledge is Meditation, tho adornment of meditation - 
is total Self- surrender to the Lord, and the adornment of self-surrendor is paro and sootlesa 
Peace (44). r 

CAap$.--THs Peace is altogether pure and spotless, and dostroyoth all the troubles 
mankind endureth. He who can maintain such peace within his heart ovor romainoth in an 
ocean of rapture (45). The sorrows which are born of the threefold sins," tho intolerable hoard 
o^gnefhegotten of faults committed, -aUthege are wiped away. Him, who romainoth rapt in . 
Perfect Peace, doth no woe e'er approach to pierce (46). Tul'sl, BO cool" is the Holv 



. 

7v rT netl1 *" f 6arthljr Cares> The wicked a u "T * *hat 
they do unto lam, for h* every liznb hath become a sure medicine" ftffaiuHlAhoir bito (47) 

5? frae from a11 



Sim - Ei are ztpt in it, no'(f set 2 



08Cftpe ' 



8 






Tta port dworflw trtrt o* 







, 1893.] NOTES ON TUL'SI DAS. 



Albeit it is cool, and gentle, pleasure giving, and preserving life, still count not Peace as water, 23 
for as fire also are its virtues (56). 



Those mortals ne'er, have Peace even in a dream, whose way is that they 
blaze* they burn, they are angry, they make angry, they spend their lives in lore and hate 
alternately (57). D6hd, Ho is learned, he is skilled, he is wise and holy, he is a hero, 
he is alert, he is a true warrior (58), he is full of wisdom, he is virtuous, he is generous and 
full of meditation, whose soul is free from passion and from hate (59). 

Chaupdi, The fire of Passion and Hate is extinguished. Lust, anger, desire are 
destroyed. TuPst, AY hen. Poace hath taken up its abode within thee, from thy heart of hearts 
ariseth a loud cry for mercy (GO), Doha, There ariseth a loud cry to the Lord for mercy. 
Lust and its crew are Hod, even as the darkness fleeth ashamed before the arising sun (61). 

Good man, hear thou with attention this ' Kindling of Devotion,' and where thou meeisest 
an unfit word, correct it (and fovgive tho poet) (62). 

(3) Barawd or Barawai Btei&yan. In the Barawd metre (64-44-2 + 4 + 2 + 
1 ss 19 mtlkrfa). In 7 Jtdnd* or cantos. Ednd I, Bdl-kdnd vv. 1-19. Kdnd II, Ayodhyd-Und 
vv. 20-27. Kind III, Aninya*Mnd, vv. 28-33, Kdnd IV, KisKItindJiya-Mnd, w. 34-35. 
Ktind V, SMi.dar-ls<ind, vv. 3G-41, Mnd YI, LahU-Mnd, v. 42. Kdnd VII, TJttor-Und, 
vv, 43-69. A good commentary by Bandan Pilijhak, another by Baij'ndth, published by Nawal 
Kish8r, Imcknow. Pan<)it Sudhiikani DvivCdi is of opinion that this work is incomplete as it 
stands now. No othor work of tho poet is without a manyala, or introductory invocation. 

After throe introductory verooB in praise of SttiVs beauty, the poem follows the story of 
the Rdindyan> in an uxtromoly otmdtmscd and often enigmatic form. Thus, the whole narrative 
o tho KitikMudbyd-ISMifi is given in two verses, and of tho Lankd-Mnd in one verse; as 
follows : 



tjanm <fan milrati Laohhimana E&ma \ 
Ina t$ Muti sita Jtlrati ati abhirdma II 1 II 
Knjantt~ptiltt (juntt-bttrajita dknfa andttw I 
Jutfarita Itvtyfaiidhi rrfwro Itwa guna-g&Ju* \\ 2 H 

(Hanumfm points them out to Sngrfva and Rays): 'Those two forms, one dark and the 
othor fair, are Kama titul UkHlmwniu Thoy huve won (lit, from them is sprung up) a spotless 
glory, very charming (to him who IIOHM Miu t4ile)/ (Whon Rama had killed Bali, and set Sngrfva 
on tiio throne. Tho latter a|)]iMh'ich<nl \\\n\ uml said), 'Toll me, Abode-of-mercy, how I can 
sing thy virtues. T tu Imt. a Iml t)f kuynwia (tnoukuys), without a single virtue of my own, of 
mean birth, tuttl with no pivtuulur (<txas 



Jtifuilhtt r>alt*u& -mlamii* wiJiitt* mania \ 

Jtdtt-tthi mriw, k<> ktihai JMni4 bJuyjawimla II 

(On lioaiin^ alKii Klfci froiii ilauumftn), tho holy Rama (started for Lanka) glorious with 

anamy (wham fur /v/A/wv) ol' titiMy kiiuiM (of luiimak), accompanied by tho Serpent of Eternity 

(U'. Lalwlnnaua who was its I'tuwiiattoiO. Who <bro nay that (the army) was like the sea? 

(For tho wa iR\lotiUtftiv<s but RfimuV army WUH for the benefit of mankind, as with it he 

couqnonsd 



Tbw rtitult-iw os|l:ui-btim. Th IHM* hun in tho liiNfe tw vorHo oomptirod Peace with water and contrasted 
it with fin*. But. ha Hnyn, llto <him|Mftri*jii IIIIIH( >t bo oftrriod too far, fur water, though it auaagot i thirst, &o., has 
hut tunipi)mry uffimt*, an, I UiiMt MturtK. while tho dftxit* of Penoo aro porraaueut. On the other hand, ire, 
though a bowing tlorttroyuis in alnt* uu uuivo^ul yurifior, uad Huoh nwombleg Peace. 



202 THE INDIAN ANTIQUAEY. [AUGUST, 1893.' 

(4) P&rbati-mangal. The marriage song of Parvati. Sixteen stanzas. Each composed 
of sixteen or twenty-four lines in Aru na> chhand, followed by four lines in Barigtfaohhand, a total 
of 360 lines or charans. 

The poem describes the marriage of UmS, or Plrvati, to 'Siva, well known to readers of 
the Kumdra Sariibhava. It is a favourite subject with Tul'si Dfis, (of. Ram. Bd, 75 and ff.), 
who makes skilful use of the contrast between the snowy purity and grace of the daughter of 
the Himalaya, and the terrifying horrors of Siva's appearance. The tale may well be described 
as telling the legend of the marriage of pure Aryan Nature- worship to the degrading demon- 
worship of the aborigines of India. The following example describes the approach of Diva's 
gruesome marriage procession to Uma's home : 

Bibudhg, loli Har-i Jsaheit, nikafa pwrn &eu \ 

Apana dpana sSju saLaliin Itilagticu II 97 II 
Pramatha-iiatfia M s&tlia Pramatha-gana rajahift I 

JBMdfia bhdntimikha bdhana ISklia birajahin II 98 II 
Kamatha Jchapara madM Jshdla nisdna la.jdivahih I 

Nara-kapdla jala lhari bhari piahih piAwahin \\ 99 || 
Para anuharata barCtta bam Htm hahsi kaha \ 

Suni Ida liansatu Maliesu holi Itaiitu/ca maha II 100 || 
I>ada binodu mag a modu na hachhu Icahi dwata \ 

Jdi nagara martini bardta lajdwata II 101 II 
Pura kharulharu ura haraJsheu Achalu Akliandulu \ 

Paraba udadhi umageujanu laJthi lidhu-vnandalu II J02 || 
Prwnudita g6 agawdnu biUlsi lardtahi } 

Blialhari "banai na rahata na banai par&taU II 103 II 
CTiaU IMji gaja l&ji $UraKin n&Un ghSrala, \ 

BdlaJsa lhalhari bhuldna pMruhih ghara hdrata II 104 II 
Dwhajdijanawdsa sup&sa JeiS saba \ 

Ghara ghara IdlaJsa Idta hahana IdgS taba 1 1 105 11 
Prfaa letala lardti WMo. lhay&naba I 

Barada cliadhd lara Ihdurct mba-l ItuMnalm \\ 100 U 
Simla Jcarai Isaratara fahafriii lama sdnMa \ 

D6Jtha,ba l$6fi li&Ua jiata jauh MmUa II 107 II 
SamdcMra suni sooJm Uiaeu mana Hainahih I 

Ndrada M upadfaa hawana ghara t/ai nahm II 108 II 
QWiand. I) Ghcvra-gMla-chdlaha Jsalaha-prii/a kahiata yaramu. jxmtmSratM \ 

Taist barSW kWiapwii muni sdUt modretUui mratM \ 
Ura Itt UmaMii anelea tidhijalapatijanant, tlitblu* mtlnat I 

Himaiodw Italian Isdn^maUmd ayamu mjama na j'inm U 13 II 

(Siva, with Us retimte of ghosts and goUins attondtxl &// all iho nthar </<><?*, (tpproacJies the 
Iride's home. The gods, headed ly Vishnu, can hardly wnowi thufr Janfitor at kb rtrmg* array). 
Hari addressed the gods and said 'The city is now now. Jjol, iui ttdi niiiroh separately, 
each with his own retinue.^ Goblins will look beat in atUmduncio on t.Iwi r lord/ (So Siva's 



* JLrunwhhand. 20 mfitrOs, with pause at tho lltli. Tho lawt two HyllibhliiH lunHt b t>no viMr* each. The 
metre is not mentioned by Koilogg, or by Oolebrooko in lus owsuy on HiMwkrit md Prilkrit Pooliy- It is described 
mtheGo^^i^jVflM^of BtoDtaTTdH which 0vos tho tot two UIIOH of iho /Widfcmwfal as an 
ITS? I v" C ' "^ alled Mah ^ l ^'^hhana is well known. DuHoribud by K<*lloffff <>" 1'- ^ * ^ prosody, 

b**T * Colebrooke. It has aevou foot in each lino (I, x 5) + 11 + 3 :. - ii8 iMra*. I'UUHO at tho 16th 
instant, secondary pause at the 9th. Tho last syllable of each eharrm muNt bu lot W . TJnn JH tho ttttmcUird of the 

notfXwVT: 6 ;!^^ vapieties ' wMch whil havin ^ <^a, with tho luHt nyllablu of unoh rharan long, do 
not follow the orthodox divisions. Ti 



vsions. This is the cao in tho IWa^m^jal. 
ims is Bnply a piece of mischief on Han's part, ,to xuako Siva'B rotinuo inoro ffhtwlly by contrast. 



, 1893.] NOTES ON TUL'SI DAS. 203 



retinue assembled), conspicuous with many kinds of faces, vehicles and dresses. They .played 
n kettte drums made of skin stretched over tortoise-shells or sknlls, and filling human skulls 
with warier they drink from them, and give each other to drink. Hari laughing cried, ' Like 
bridegroom, like procession ;' and MahSsa, ashe heard his words, also laughed in his heart at the 
outlandish contortions of his followers. Sporting mightily they went along the road. No 
tongue -could describe thoir diversions, as, when the procession neared the city, the music 
began. When the stir rose in the city, the Unscathed Mountain 26 rejoiced in heart, as the ocean 
swells when it sees the face of the Moon at its change. The heralds joyfully went forward to 
meet the God, but when they saw his procession, in terror they could neither stand still nor run 
away. The elephants and horses fled in dismay and the latter refused to answer to their reins, 
while the children ran for their lives in terror straight back home. (The procession) was led to 
its lodging place, where all arrangements for their comfort were made, while in every house the 
children began to tell (their elders) about their adventures. * The bridegroom's people are 
demons, goblins, and frightful ghosts. The bridegroom is a maniac riding on a bull and of 
terrible exterior. We declare of a truth, that if God saves us, and we do not die of fright, we 
shall see countless weddings. 9 When Maina heard the news, grief filled her soul* ' What 
house hath Narada's counsel not destroyed F 27 

Chhand. A desolatcr of homes is he, a lover of strife, though he calls himself a 
seeker after supremo bliss. So also the seven sages, companions of their own selfish 
ends, have arranged this nmrriago.' Full of sorrow the mother lamenting took TJma to her 
breast, but Himalaya said : * Not even do the Scriptures know the full extent of Siva's 
greatness.' 

(5) Jftnakl-mangal. The marriage song of Situ. Twenty-four stanzas, with the same 
metre as in the Pdrbalwntmgal. Total 480 linos. The poem describes the journey of R&ma 
with Visvanutra from Oudh to Miihilft, the breaking of Siva's bow, and Bihna's marriage to 
Sitfi. The following* ftpocimcu describes the journey of the young princes, with the saint 
through tho tho forest 

(liri />w bitli wwiht fitwa lipula lilffkahm \ 

J)M?m/wi hilti-sukhCma lihaga mriga rSkaldn \\ 33 II 
8akuftfM,hiu ttmnihi Mtlthatu Imhwri yhwi dwaMn \ 

TM yhtlla phttla kbud&ytt mfda bandwahiu \[ 34 1 1 
Dvkhi AiuMtt ynimMa pr&ma Kau&Jta iwa I 

Kttrattt, jiiJriu yhuntt tfMhha finmana larakhaMh sura II 35 \\ 
JlatJM Ttfdtikd It&ma jdni sula, Uyaka [ 

ftittytl Mimlra rftfmtya di$ muni-ndyaKa 11 36 II 
M&gti-lwjtinhti, tS /v/m/a sujifutla mana IMwna \ 

(fin* Kaufltka <i!irtmuhtn Upra Ihaytwiwckana II 37 II 
JJ&ri wtiMwm~nitnrff jttj'Sit JtartowdMt \ 

AMwya JsiS muni~lrintltt jagata jawi gdcu II 39 II 
l$iprit<$ttintu*8urttJe&ju mfthdwuni mana dhari | 

liti.ntfhin cJntlfi limit i tlhtinwkhamakkii viisu km II 40 II 
Qauf,u'M.tt, tttM uilhdri ptilhui jHif>i-dMmaMn I 

JrtMttkti'Matjttrtt ttti tjtnw maMmuui R&maliin II 41 II 
II IniyuMt U&mtMn ttAlu*Mtaw I 

Atttui-rtit ttyti Ifati den sacMwa guru IMmra IU II 
Nfipa tjnhfi 'jwiiya wilm ptil mdna fidara ati JeiS \ 

Udmuliih m*Uu*wtojawi Brahma sultha sau gunawiS II 5 II 



M RoItmnHlniii <tehl Mn^Mn, in tho Monm of Umi father, tho Himalaya. It may also bo translated 
*tho firm, tlm nnbrnkiti ows* i.i'., ftjvn. 

87 NArada WIM u groat Ntim* up of iliuttouiaion and WHB tho author of tho ruin of many families. 



04 



THE IHDIA3CT ANTIQUARY. 



The princes looked about them at the mountains, trees, creepers, rivers and 
and in their boyish way ran after the birds and deer to try to catch them.. Then maeml 
in awe the saint, they would turn back to him in fear, and, plucking fruit,, flowers and t 
twigs, would weave them into garlands. Lov filled- Vis wamitra's heart as he watehed 
playful sport. The clouds cast shade, the gods dropped flowers on them. When Rama 
slain Ta<Jaka, the mighty saint knew that he was all-fitted for his- task, aad iaiparte 
him the mystic charm of knowledge. Satisfying the hearts and eyes of the people on 
way, driving away the fears of the holy mea, they arrived at Kausika's hermitage. These i 
boy prince attacked and defeated th& demon army, and gave the hermits security forl 
sacrifices, while the whole world sang his glory. Then- the great saint, intent upoa the : 
of Brahmanas, saints, and gods, induced R&rna to accompany him (to Mithilfi) on the 
of the sacrifice of the bow. On the way the prince wrought salvation for Ahaly&, Qaiama; 
wife, sending her to her husband's abode, and then, the great saint conducted Kama, i 
Mithila, the city of Janaka, - ' 

ChJiand. The son of Gadhi (ViswAmitra) conducted Rama, and gazed upon the eity 
his heart full-filled with joy. Hearing of his arrival, the king ( Janaka) with minister* 
state and honorable Brahmanas came forth to meet the lord of saints. Tha king hmm 
clasped his feet and earned his blessing, showing him hospitable reverence : aa,d then 9 
his eyes fell upon Rama, he felt as if the Almighty had multiplied his- iappia^ 
thousand times. 

(6). Sri Bamfiafia, or fa Bftmagy^ op Bftm^Sagun&TbaU. The Commads o* 
Holy Rama, or The Collections of Mina-omens, Metre JWJW. In seven adkyfyw er 
of seven saptakas or septade, each containing seven pairs of Mlts. Each a<%% fo 
sort of running commentary or summary of the corresponding MqAa of the ftdmay 
verse or pair of doMs is used as a means of foretelling the success ' or otherwise of 
undertaken. It is a kind of Sort* Virgitian. The inquirer takes three kandfuls ol 
seed. He counts the first handful out by sevens, and whatever number remains over, IB 
the number of the adkydya* Again he counts out the second haudfal in tb* game <mp 
whatever is over is the number of the Mpfafta; and similarly, whatever number is over 
the third handful is the number of the 0UL Thus if there are 53 deeds in the first he 
numter of the <*%*> is 4 ft . 49 (= 7 X 7) + 4. If there are 108 in tke aeeond 
the number of the Mpfafe is 3 (15 X ? + 3 =: 109), and if there lire 16 in the third! 
the number of the MM is one. lu this case the verse which is to be accepted as an 
is the tot verse of tbe third septad of the fourth lecture. If the number of any 
exactly divisible by seyen, then the remainder is considered to be Beven, There are 
ways of finding out the verse based on the same principle, which need not be detailed 
The following is a specimen of this work. It is the third soptad of the third leeturo :~ 

u MU %0-rw/a jtnA \ 

Zafohalta cUra. prapabto-kfita e&guna fahatM MtuMni II 1 \\ 
a Jwtima-abasara sa^una Wiaya sansaya aantdpa \ 
Nari-Mja Uta nfyata gata pragafa partbton $&ya \\ 2 II 

Buvana samara gMyala Urn bMja \ 
Mra snjam safojrdma maU mamnu twdMbu Mja II 3 It 
Rama >, LrMamt lam lam lihila ^irata Mya+iidM Uta I 

saguna MUAbi bad* a*Ma arista adUte || 4 II 
Mla lihmru u A WU dn Mr* | 



nita wminkv 



Mi wdhyo 



Jty**,*. u 6 || 



H 7 U 



, 1893.] NOTES ON TUL'SI DAS. 20j$ 

Though he saw through (Maricha's disguise as) the false deer, the Lord, knowing Sftd's 
longing, went forth. This must be called a disastrous omen of a deceiving thief, produced by 
illusion. 

The omen of the opportunity for the rape of SltA is one of fear, and doubt, and anguish. 
Especially in reference to a woman's actions, doth it portend defeat and sin. 

The Vulturo-king fought with Rfivana, and, wounded, shone forth as a hero. In the con- 
test (this is the omen of) the glory of tho valiant that is death in cause of the Good Master. 

' Rama and Lakshmana wander distraught through the forest, seeking for news of Sita. 
They point to an onion of great sorrow, of unlucky, senseless misfortune. 

When Bania saw the bird (Jafayu, the vulture-king) distraught, and he saw the two heroes, 
he gave him news of Sf til, and, crying ' Sita Rama/ with steadfast soul gave up the ghost. 
(This is an omeu oE salvation after death.) 

The Lord Raima, the Ocean, of pity, performs the funeral ceremonies of that (vulture), 
whose faith was ton times that of Dnsaratha, and with his brother, grieves for the loss of his 
friend. (This is a good omen for those who believe.) 

Tul'sJ, ever meditate with love onSitii and Rama, an omen ever fortunate and lucky, at 
the beginning, at tho middle, at tho end. 

The following intorcHting legend about the composition of the Edmdgyd has been com* 
municated to mo by Babft IWm Dtn Singh. At that time the Bajfi of Kasf Mj GMt in Banaras 
was a Galmwitr Kshuttriya (to whoso family tho llfvjus of Mafml and Kantit now belong). His 
BOH went out on a limiting expedition with tho army, and one o his people was killed by a 
tiger* This gave rise to a rumour, which reached tho ting, that it was the prince who had 
suffered, and full of nnxioty ho atmt to Pnh'ltol GhAj to summon a well-known astrologer named 
Ganga, Rum Jyfitwht On tho aHtrologer'H arrival ho asked him to prophesy the exact time afc 
whteh tho prince Hhouhl return from life hunting expedition. If 'his prophesy turned out true 
he would bo rowanlwl with a Itikh of rupee* hut, if false, his head would be cut off. Dismayed 
at this peremptory onion Oangil Rftm naked for time till tomorrow morning to calculate out his 
answer, and under thin protoxfc obtained permission to return to his louse at Pah'l&d Ghat, 
where ho spent somo very bad quartern of an hour. 

His dourest friond wiw Tul'si DAa, who was living close by in the suburb of Ast, and the two 
holy men wore iu tiho lutbit <>F muotmg constantly and at tho time of evening prayer taking the 
air in a boat on tiro rivor UiMitfWH ; noeonlhigly, on tins evening, Tul'si Das came in his boat to 
Pah'lld Glmt, and anltad nut fin- (liuigft Hutu' who, ho \vovor, was too much occupied with his 
OTO unhappy thoughts to notice Ui iy, though it was repeated again and again. At length 
Tul'sJ sent a tontnuui t HCSU wind was tho inirttw', who returned with a message that the 
Jytaisht was just tluui unwull and wmld nob go out that ovouing. On hearing this, the poet 
landed and wont to IIIH friuntrH IHIHO, autl wcting him in tribulation asked him what was the 
matter. On buhiq tlil Uio <WIHO V TulM Dfw Bmllod and said, <Come along. What cause for 
tribulation iff thin? I will hiwyrm a nuttim of extricating yourself, and of giving a correct reply. 
Consoled by tiuwti woiik and trimthijT fully to TuFat DAs's almost divine knowledge,, &ang,V 
Eftm wont out with him and, m nnual, offonxl his evening prayer. On their returning 
together to IWlfid ( Ih&t, irf^if ii!lilfifcll f TniM Dte nuked for writing materials, but no pen or 
inkstand, only *>mo im|Kir eiiidil hii found. So tho poot took somo catechu out of his betel box 
for ink, and boRan fai write* with a pioco of ordinary roed (not a reed pen). He wrote on for six 
hours without Rtcmniiift ami nam<ul wlmt ho had written, Mm&gyd. He gave the manuscript 
to Gatiga Rftm, und nImwiii K Mm how to nso it for purposes of divination ^(as Deviously, 
explained) wont homo to AH!. Ormgft Mm then consulted the oracle, and found that the 
prince would return all well rat oveuing. Early in the mornmg he went to Tul si Das and 
told him what ho had diviuod from tho manuscript. The poet directed him to go and tell the 



106 THE INDIAST ABTTIQUABT. [ATOXTST, 1893. 

gtfr_ ...... ' ' -- _____ 

Raj& accordingly. He therefore went to Raj Ghat, and declared to the BAja that the prince 
would return all well that evening. > The Raja asked at what hour, and the astrologer replied 
'one ghari before sunset/ 2 * Thereupon the BftjA ordered Ganga Ram to be kept in confinement 
till further orders. Sure enough, at the very time predicted by the astrologer the prince 
returned, and the Raja, overcome with joy at his arrival, forgot altogether about the former, 
and his promised reward. Five or six gJiaris after nightfall, Ganga Rim sent word to him thai 
the prince had returned, and asked why he was still in prison. Then the R&J& remembered 
and hurriedly calling for him, offered him with much respect the promised ISkli of rupees 
Ganga Ram at first replied, ' MaMraj, neither will I take this money, nor will I ever practice 
prophecy again. It is too dangerous. A moment's inadvertence may cost me nay head/ The 
Rija, full of shame, replied, * What I said, I said when I was not responsible for my words. 
Show favour to me by forgetting them, forgiving your humble slave, and accepting this money/ 
The astrologer at first consented to take a small sum, but the Raja would hear no excuse, and insisted 
on sending him and the whole lakh, to his home in charge of a guard of soldiers. GangS, HA 
took the money direct to Tul'si Das at Asi, and laid the wholo amount at his feet. The poet 
asked him why he had brought it. 'Because,' replied the astrologer, *the money is yours, not 
mine. "Why should I not bring it to you ? My life has been saved and tho money earned by 
your grace alone. It is for this reason that I am come to you. It is more than enough for 
me that my life has been saved. 3 'Brother,' said the poet, *tho grace was not mine. All 
grace cometh from the Holy Lord Rftma and his blessed spouso Sita. You and I are friends. 
Without RUma's grace, who can save whom, and who can destroy whom ? Take now away 
this money to your home, where it will be useful. What need have I of this world's goods f 
But Gang& KSm refused to be persuaded, and those two good and lioly men spent the whole 
night arguing as to who was the rightful owner of tho money. At ctawn, Tul'sl Dfis wast - 
persuaded to keep ten thousand rupees, and helped the astrologer to convoy the remaining ninety 
thousand to the latter's house. With the ten thousand rupees, ho built ten temples in honour 
of Hanuman, with an image of the God in each. These ton temples exist to tho present day, 
and may be known by the fact that they all face south. 

t Tul'si Dta is believed to have composed other works to assist divination, 8 * but the ona 
which is admitted on all hands to be authentic is the Mm&jya, of which the copy written by 
his own Band, with the reed-pen, and the catechu ink, was in existence at Puh'lad Ghat up to 
about thirty years ago. As stated above, a largo number of versoa of tto n&mdqyd are repeated 
in the D6Mbali. 

(To le continued.) 

A PRELIMINARY STUDY OF THE KALYANI INSCRIPTIONS* 
DHAMMACHETI, 1476 A. D, 

BY TAW 8EIN KG. 
^ (Continued from p. 159.) 

Evarii Laftkadlpe sasanapatitthanato chasti vassasatesu kifici aparipuwesu yev 4 
LaAkadipe bhikkku tidha bbinnftti : tayo nikiiya jatS, Tosu Mahavihilmvasinikay^ 
v'accantaparisuddho dhammavadi ; sesa dve nikaya aparisuddhS adhammavadino. Tato papaya 
Laiikadipe anukkamena dhammavadino appatara dubbala; adhammavudino pana bhikkhu 
bahutara, balavanta. Te vividha apatipattiyo duppatipattiya va pabipajjauti, Tona sasanam 
samalam sakantakam s'abbudam jataih. 

Lankadipe sasanapatifthanato dvesattftdhikacattisatadhike vassasahasse, Sattimpari* 
nibbanato pana aflfr 'uttarasattasatftdhike vassasahasse vltivatte, Sirisangfcabodhi, 



out that * 

Itonlydiclo8oa gooclorbad 



, 1893.] KALYAm 



Parakkamabafcumaharajassa Lankadipe rajjftbhisekapattato aWharasanie vasse, raja 
apatipattiduppatipatfciyo patipajjantanaih sasanavacarikanam bhikkkunam dassani, sasanassa 
uppauua-mala-kaiifcak'-abbuda-bliavam natva: "Yadi madiso sasanassa uppamm-mAlarkaBLtak y - 
abbuda-bbavam janitva pi, yatha sasanam parisnddhaih bbaveyya; tatha byaparam anapajjitva 
v'upekkkako viliareyya; tatha sati Sannnasambnddhe SHkara-pemabhipaaada-garava-dttikara- 
bahulo na bhaveyya. Appcva naraaham TTduriibaragirivasi Mahabassapatlxerapaintikliassa 
sammapafcipattipatiparmassa dhammavadinS ICabaviliaravasisafLgliass* upattliarabliakaiix 
katva, yafch Asolco dhammaraja MoggaliputfcatissaraahathSram upanissayam tatva, vibhajjavadl 
Sammasambuddho ti vadantass* accantaparisuddhassa dbammayadino mahato bhiKfchusangliass* 
upatthambbakam katva, sassat&divadi Sammasambaddho ti vadante aparisuddhe satthisahas- 
samatte papabhikkhu tLppabbajetva, sasanassa visodhaoam fcareyyaa ti. Evam evatam pi 
apatipatti-dappatipattiyo patipajjanto aparisuddhe adhammavadino baliu papabhikkku uppab- 
bajetva, Maiiaviharavasiiiikilyam ekanikayam avasesefcva sasanavisodhanam kareyyan ti" 
cintetva, tathtx katvix, sasanavisodhanam akasi. Bhikkhunancakatikavattamfcarapesi. Pacchapi 
ca VijayaTbaburaja ca^ Parakkamabahxuraaa oa, sasanavisodhanatthaih katikavattam karapesuxh. 

TatS pattbayaliankadipe accantnparisuddhassa sammapafcipattipatipannassa dhainmavadinp 
Mahaviharavasibhikkhusanghassa paveuibliutS ekanikayabhuto bhikkliUBaAglia yav 
'ajjatana pavattati. 

fi Tasmabyatt8 patibalobMkkhusamraad ivayacaneri 'ajjliesetva, Lankadlpe supari- 
suddhain upasampadam. sammSharapetva, imasmim Bamafi&adese patitthapetva 
fiaddliasanipanuunam upaHtimpatlapckkUunam kalaputtaaiaihtadapasampadamgaHpetva, sasanam 
' niraaai'ik 'upasampadabliSvapajjauona parisutldliam pariyodatam hutva, yavapancavassasahassa- 
parimanakalapariyaui.a-pavatfcai'tuiHatuafctharii karoyyan ti." Tato Eamadhipatiraoa MoggalSna- 
theradayo bavisatithoro nimantotva o vain uySci : (< amliukam idani bhante, EamaSSadese 
bliikklifmam Tipasaru[)iuiri BUHufika viya kliayati. Tasma Busanfupasampadadhinam aoaanarh 
kathaw yavapari^vaKBtiRaliaHHapariinanakalapariyanta thassati P Sihnjadipo oa bhante, sasana- 
patit>t'hanato pat ; t'liaya yav' n ( jjal,an 'iu;cantaparistiddho Mahaviharavasisangloaparaihparabhuto 
bhikkhuaan^lu" puvattati* YaUi bhanU", tumhe SihaJ.adipam gantva, Mahariiiaravaeisanglia- 
paramparabii ulriWMUighaio j>arimul<thaih garalxapar upavfidamattavirahitaih gaiaaia nccinitva, 
Sammasambuddha-doha-sxtali-karaftatthanabhutaya Kalyaijlgangaya sajjitayamudakuk- 
kkepasimayam upasampadaih sammahareyyatha; tad upasampadam sasanabljam katva, 
ropStvft, idha RrnuiifiTiatliiHil wwltlhriHaTupamitmam npasampadupokkhanath kalaputtanam upasam- 
pad 'ankuraA nippajjujulyyama. Tatluk aati sasaiianx idaih parisuddham Kutva, yavapancavassa- 



<sa IjliantC, ttimliiikadi malmpphahih bhavissati, maMmsamsaii, Sihala- 
dlpaih'patta hi Miantfi, limiltu totha SiridatJuldhutiufi ca, Dakkhi^sakhadayo Bodhimkfche 
ca, UatftnacutiyAiHui cetiyani co Satnatttitkutapabbatamattliako tiitam Bhagavato PadaTalafijace- 
tiyafi ca, vnnd'itufi ca pfi jituil ca laocMyy Btluw Tuna blianto, tumMkam anappakapuSSfibMsando 
vailclhissati, Tannia aihaiadlpagauianaytt tumliukaxh santiko varam asisamAti." 

Atha t8 tWW SriwiimvuflfluhBtakafctt: "Mftharfija, dhammifcatS varteisa. Sihaladipagamanaa 
ca no accantam ovanappuku ptiBfifibhtHftttdC va^lussati, Tasraa varan te damma, Slhaladipam 
gacclvissamati" vaiva jjafuiFiain atlariiHU. 

Atha raja tlilUvutuh patiHil,Kaafa lablatva : pannasaphala-suvaw^iraoitam tlxupiBparipatitfcha- 
pitaiti mahagffh' in<la-nilu-miuumayani ukath sSlapattan ca ; safcthiphala-suvan^abliisankhatam 
eadliarakapidhuna.paUan en tiisuphjJu.Hva9^iparikatarasuvannabhingaraii oa ; timsaphala- 
jitiuii tlvrulasHknii4aJHbrila-i)CtHkan ca ; tuttiihsaphala-STivan^bhisankhatarii cetiya- 
BuviumaimviulliiUunmiuiiniri ea; phalikamayam dhatumandiran ca; masaragalla- 
uu-arisaiikhuiarii dhaliumimdirftli ca; suvawamalaii cati; - etthakaih Sirida- 
ubhfcufiktu k i pafcisa-jjl 



208 THE INDIAN ANTIQUARY. [AtrcRrsi, 2893. 

Eatanacetiyfidi-cetiya-PadavalaSja-bavisa-BodhiruMvha-piijang.tthaya ca :- nanfivannk ' 
pancasitivitanani ca; suvannalimpte madliusittham&ye panilasamaliacllpe ca; suvarmaliirm'ir 
madhusitthazaaye pannasadipe eHbhisankhari* 

Sihaladipavasinaih mab^theranam atthaya : sutliumanaih kappaimdussfcnarh cattaliaamaS. 
jiise ca ; koseyyamayani ca kappasamayani ca rattavaniun,-pitavanavcittavfinna-dhavalavanna- 
vasena nanavaanani visatipavuranani ca ; cittavanniim Haribhufijadesiyani visatitambillaiDyta- 
kani ca ; catasso selamayakuadikayo ca ; attba* Cinadosiya cittakunclikayo ca ; visati CinadesiyS 
Ibljaniyo ca pajisajji. 

Api ca EamaSnadesissaro dhavalagajapatibhuto R&mSdliipatiraja SHiaJadlpavasinam 
ayyauam mahatheranam sakkaccam abhivadetvtl, sandusaparmam idaih nivedosi : " SiridSthfi- 
dLatadipujanattliaya bhante, mayjl pahitShi pujaaaktarabi Siridafcliadhatftdayo pfijStum bySrta- 
Tarn kareyyatha, Sasissehi bavisatiya therein saddhim pesita Citvadufca-Ilumadutabliidliana 
saparijana SiridafchadLatniii passitum vu, vanditniii vii, pujitniii vii, yafchi lablusaanti ; tathl 
ajya, vayamam karontu. Siridathadhata-daasanAbhivadaiiapQjanrmi laifcvu, sasissa bLisati 
tbera^ Mahaviharavasipavenibliutabliikkhusanghato garnhaparfipavadamattavii-ahifcam ganara 
uccinitva, Bhagavata nahanaparibhogena pariblmttuya KalyfijaSgangaja sajjituyaiu udakukkhg. 
pasimayam upasampadam yatha labhissanti ; tatlul ayyfi, vSyamaih karontflti." Evaih Sihaladi- 
pavasmam mahatberanam pahetabbasandosapaninam abhisankhari. '* ! 

SIhalissarassa pana Bhuvanekabahtirajassa : dvisataphala-rupiy' Aggbaniku dvo n!Iama 9 ay^ 
ca; timsadhikacatusatapTaal'agghaniko dve lohitaukamanayo oa; dl^liakaficukattliaya katani 
glvakkliAkatinitambapadafcfchauesu parisankhatacittakani malrngghfiui catturi OinapaJtSni oa { 
dbavala-nilavannani bhasmanibbani purimapuppliikani %i ghana*0iiiapattani ca; dhavalal * 
nilavannanibhasmanibhammattbani dye ghana-Obapattani ca j dhavalavaniiam mattham ekam 
ghana-Cinapatfoin ca; haritavannaai 7'3yimapupphikani dvo ghana-Cinapapm oa; ImritavannaA 
matfchamekaihghana-OinapafctaSca; mocakava^nani mafctliSni dvw Cinapatftttii ca 5 pitavannav^ ' 
yimapuppliikam efcam gbana-Oinapat^ncajrattavanp-vayimapupphitainiuteim polava-Oinapattaft 
ca; dliavala^nilavanijam bhasmanibbam vSyimapuppliikamokath poiava-Cmapatt-afi cftti: vfeati 
Oinapatfani, Pavityabhidhanabhiyyani vIsaticiferakuHoyyavattluwii ca \ cammatofivirahitanath " 

tattankanaifa dvephalasatani cflti; ufcthakara palioi^akam pafeisankhan. SihalissarassaBJiuv^ 

nekabaluuiijassa Sihalavasikamahatherilnam pabito sandoaapanirjC vuttavacanasadisSna 
vacanena viraoitarii suva^^pattaA oa 



ETam^jlyamyattakampatisankharitabbaih tarn sabbaih pftt.iflaiiklittritva, i 

t 1C1 yaratthaya, STikhnmakappasadTissunaih catucatiulwajhanjimrmi o; MarammadSsiyant 
nn^amayani bavwatipavura^ni ca; ba^saticitracammakharujruu a 5 Hariblmr.iadoaiygni sapt- 
dhanambavlsat^tambmapstakamcadatva; maggantan^ril^ayafcthuya ca,' bhosaijatthiiya 
ca bahum deyyadhatmnam datva; tSsam aissabhutRnampi bavlH 1 vbiUukklunmh bavisati-Kaftipi- 
tabludhanavataani ca : Marammadesiyani ghanapupplmni tovItipavnaHi oa datva ; sisseM 
sadfflumtetoaatith&e Oitraduta^EamadutabhidlxSEaaaiii dvinna^x diitunam appetrS 
afcupujusakkaraa ca; Sihajiyanam makathiirunafc pu]ictal)lul(-yyadhaminan c^ 
ca, BhuranSkalvlha-Silmlissarasaa pahunakau .a, flanclosuBuvavwatfcan ca 
hatthe adas!. Bavlsatiga^anafl oa thoranam dubbMfckhadyantarayi satL 
** AZtaih > 8Uva W a JS^Sai dvophalaaatttai dutanam adist 
rada ^ 5 WMaftW Bamadutona saddMm ekanavam abhiru, 
MahasiTalither4da y 5 SHUtaMttaw CitradutSna eaddhim 



EEVBESB FAOU OF THE SBOOKD STOWB, 



YogabhidhananadlmukhatS nikkhamitva 

i Cli^mMa. (B). 



AUGUST, 1893.] KALYANI INSCRIPTIONS 200 



pakkhanta. Citradritfibbirujlifi pana nava maghamasassa kajapakkhe dvadasamiyaih 
eandavare Togilbhidhananadimakliato nikkhamitva, sarauddam pakkbanditva, chekena niya- 
mana, phaggu&amasassa kajapakklie attfoamiyani Kalambutittharia. patta. ' 

Tato Bhuvaii5kabaha-Sfhalftraja tarn pavattim sutva, plmggunamasassa kalapakkb' uposa- 
thadivase, tesain ckadasauiuuh thorunam Citradutassa ca paccuggamanazh karapitva, Ramadbi- 
patiniahruujdiia dhavalagajapafcikuladappanoiia sammrtnunam atidhavalatarasaukliakunda-kunxu- 
da-sarada-candikri-sainrina-^ajapati-bhutuiia saddhadyanekagunaganasamaiigina pahitasaudesa- 
pannabhutam OitradutSu* tiuiUiii suvaiiinapattaifa vacapofcva, ativiya patisomanassajato. Therein 
ca Cifcradutuna ca aammodauiyaih katliiuh aanlyiyaih vifcisarefcva, sayam eva vutthahitva, kappu- 
rena saddliim t:inibriladanani katva, iherSnam nivasanatfchjinari ca pig.dapatapaccayan ca dapetva, 
Oitradufcassa ca nivasjiuathhrinau ca, pai'ibbayaii ca dapesi. 



Panadivasu Oitrjwluto RAuirKlhipafiimAhumjona pahifeadSyyadhatnmena saddhim Sihaladesi- 
yanam maliathorikimiii wintloHapauaam udasi. Atlia to maliafchera : " yatha Bamadbipatimaliara- 
jassa raccati, tatiift karlssrituiiti " pafifmnni akariwn, 

Tato Oifcradut.aiiriv?ibliirn]liri nkfulasathurri, Ramadiitanavabbirrilhanam tlieraTiam assampat- 
tatta: "yav' ofcG BuiJipRpunwHiuiti, tfiva mayam Slhalarafino fiya-citva 3 (idh'eva Lankadipe 
vasissfimjUi oiutSbvil taMiMva Sihalararifu" ayriciiivfi, tesam Rtimadutana^abhiralbaaam theranam 
agamauam agamanto vasiutsu* 

Afclia Rttmadutabhimllia iiiivH.) 2 AnniwlhapnvftflfaniimaggSnftgatatta cavitva, gatnanakale 
patilomavafc5nAga(w<.iii ku^lioiui kjiHiroiwi gantivfi, citramasassa sukkapakkhe aiavanuyam 
adiccavare Valligamaiii sanipatta. 

Tasmim pana Valligamo Garavi nama SihaHyAmacco ra&fio danaarikakammam katva 
pativasati. Taswa n:lvn ; yas!iuipn,iitaJ<alil paiui, Siluilfinifino katiitthabbiltri navilbbirulho yodfyfi- 
bUrnlhalu l)iiliurifi,vn,fii Hmidliiiii, Ulna dauiarikautacctliut sadliim yujjhanati>hay,bhiyasi. Tato BO 
ainaceo bhito pal.iynjjhil.inh usakkunUI, tuiuhfi giirna uikkliamitva palayitva, yanam pavisi. 
Tato raniio kaniUhahliii.iil Viblligiltunih lubliifcvu pativasatl Damarlkasaa panamacassa 
sSnikrirayodhanaiii Valli^fituasHa CA .layava<.l<llLauanagarasHa c'antara tasmim tasmim thanS 
mliyitvii, 'gata^ai-aujuh jaiiaiuuu autsi.t'uyakarai.fca, thuruHU ca llfunadufco ca Jayavaddhananagaram 
gantam icoliaiitrHii pi, ranftnkiinij{habiu'l<.a itm oktlsa-m iLildaHi. Tasmiih pana naga-sikhi- 
naga-sakkaraja-bliuto sathvaccharo duriisalhabkava patiham^salliamasassa kalapakkhe 
dutiyayath tithiyam ov okiiHaiii labhitvtl, thera ca Ramaduto ca Valligamato nik- 
khamitva, maggantaragamftnona pafioadivaBuni vitinumotva, a^liamiyam Jayayaddhana- 
nagaraxh, sampatta. 

Tato Bhuvaiirikal)fihu KilialantanujSudu ilrfriimuh Rumadutasfia c'ilpjaraanapavattiifa sutva, 
paccuggan.iann.jh kurfip^tva, itiliuiulutAlnH Haitian tt.arh RaTHfulliipatimaharSjassa suvaji$aptjam 
vacapetva, ])aniuilU>nImiliiyo vnltunuyPH 1 ova kat.i.aljbapatiKaijtlirwuih katva, thSranam Ramadii- 
taswa ca pirjulapaUul wi parililntyau ca dupi'tva, 7iivilH4i,natthrinam adasi* 

Punwliviwu Unuimlfifn HjhHavU|*ttvatUiiiniia mnfiti pahiteih doyyadhammaii ca sandesa- 
pamiaii ca STltalatltiKiyjiiiuni tnaiirttliuiuiuiiu aclfuti. To safabe pi mahStborii Oitradutassa viya 
atliuhsu. 



Tato pamtii HkiMuasTf vliival.W, Cif-nwiatanavftbhirulha AnurrullmpurAgata thera Eatauace- 
tiyaS ca, MjirioiviittuMltiyufi ra, TliupAtiitmicCtiyaJi ca, AbhayagiricetiyaS ca, Silacetiyan ca, 
Jctavariacutiyafi ca, l>;ikkhiu;t.sakhaw MifcliaWilhirukkhttrl ca vauditva, Lohapaaadan ca passitva, 
t5su tusu ciltayau^ant'sii kattuhhiuh tinaIuiavanapakarApaliaraiTiakicca& samatthiya 'nnrupato 
katvB, iifijuKakkSmiiubliitkum valtajiaHin^tim purCtvu, paccilgantvis Jayava4<ibanaixagaram 
sampatta. 



a Luuuna ai)i>liocl from MS. (A). 



2f THE INDIAN ANTIQUARY. [ATOTTST, 1893. 

Tato Sihalaraja navadvayabbirulba sabbe pi tliSrS samagata tesaih Siridathadhatum 
dassetnn ca, vandapetnn ca, kalo sampatto ti mantva, dutiyasajliamasassa kajapakkhassa 
pafipadabhiite adicoavare vass'upanayjkadivase, sabbam Siridatbtldhatumandirapsisadam 
alankarapetva, celavitanam bandhapetya, gandha-dlpa-dhumamfilahi pujfiptftvii, Sibaladesiye 
mabafchere ekamantam vasapetva, sasisse Bavfidvayabbirulbe bavisatimalitithere ca nimantjlpetva, 
Cifcraduta-Ramadute ca pakkosapetva, STLvannamayamaudire SiridttfcbridhuGaih inharapwtva, te 
bavisatitbere ca Oitraduta-Ramadute ca passapesi, vandapesi, pujapesi. Tatu Sihalaraja 
Ramadhipatiraniio sandesam anussaritva, t5na pabite suvannamayadbatumaiidire Siridatliadbatum 
tbapapetva, tass' upari setaebatfcam dharfipetva, dhutnya piiritam suvannamayapattan ca, snvan- 
namayabbingaran ca, snvannamayam dvadasalvonam tambulapetakan ca, tliapapetva, bavisati- 
tberanan ca, Citraduta-Bamadutanaii ca dassetva: *'tnmlio ca bbanto, Cifcmduta ca, Bamadiita 
ca, Setagajapatissa yatha sandesAkaraih mo jSnantfltf ' aba. Tato paraih Blhalaruju: c S5tagaja- 
pafeissa yatha sandesam karissamiti," Sihaliyamacce anapotvu, nalianapavibbogena Bbagavata 
paribbuttayaKalyanigangayanrivasaughatam karapotvfi, tass* upari pfiaadam krivaputvu celavita- 
nam bandhapetva, nanavidharh pi vitanolambanarii kurapusi. VidHgamamahatherafi ca 
MabaviharavasipaYenibhutabbikkbliaaughaio pi garaliaparupavfidamattiivirahitaih ganam ncci- 
napesi. Tada Vidagamamabtitberu Dhammakittimahathora-Vanaratanamahatliera-Pafi. 
oaparive^avasi-Mangalathera-SIhalarajayuvarajacariyatheradikaiii c.atuviwrtiparimanam 
ganam iiccini. Evaih raja navasangbatnth patisajjupofcva, garuul c' uccizifiputva, dutiy&salJiama- 
sassa kajapalckli ekadasanuyaib. buddhavare DhammakittiinahatlioiAclayo kammakarake 
catavisatibbikkbu nimantapetva, navasaugbiifeam abhiruhapOfcvu, tGsaih catucattalisiinam 
BamaS.adesiyaaaih bbikkbiinam upasampudanarh karapusi, 

Tato Sibaladesiyauam mahatheranam pnbbe paracloaato ilgatilgatanaih bliikkhflnaih apasam- 
padadanakale yatbacinnAmiruparij te catacattulisa-Rumaunabhikkhu gihTbhavo pafcitfchapStva, 
puna Vanaratanamahathero kasayadftna-saranagamanaduna-vasCna pabbujutva Kti,man5rabhu- 
miyaui patifethapesi. 

Tato param buddhavarassa rattiyam, Moggalanathero ca, KumarakasBapathero ca 
Mahaslvalithero ca^ Sariputtatliero o% Saijasagarathoro cati : paftca thora cattivlsatipari- 
manassa ganassa santike Dharamakittimaliutlieram upajjliayarh, Paficaparivenavasi- 
Mangalathteram acaiiyaih, katva^ upasampanna. Dvadasamlyaih pana guruvarassa ratti- 
yarii, Sxunanatliero ca^ Kassapathero, ca, Kandathero oa^ Bahulathoro ca, Buddhavam- 
sather5caSumangalathero cajKlitijjanandatlxerScajSo^uttaratTioro ca, Gu^asagarathero 
ca, Dhammarakkhitatliero oftti: dasathera pana Vanaratanamahathorain upajjhayam, 
Paficapariveaavasi-Ma^galatlxeram Soariyaih, katva, upasampanna. Tato param tera- 
samiyam sttkkavarassa divakfibl, Oulasumangalathero ca, Javanapafifiathero ca^ Cujakas- 
sapathero ca^ Cuiaslvalithero ca^ Ma^isaratlxero ca, Dhammarajikatlaoro ca, Oandanasara- 
tkero oati : satta pi thera Vanaratanamalxatlieram upajjhayaih, Paacaparivoiiiavasi-Mai- 
galatherani ev' acariyam, katva, upasampanna. Tato paraih. ooddagamiyaih saunivari, 
tesam sissa bavlsatidaharabhikkhu PaAcapariveQavSsi-Ma/igalathoram upajjhayaiii, 
Sihaiarajayuvarajacariyatheram acariyarix, fcatva, upasampanna. 

Tato Slbalarajii upasarapanne bBviaafci-BSraaaiSatliBro nitmuifctltvu, MiojwtvS; bhujan ft \rasi1ne 
ekam ekassa, ticivaran ca, C3-ocaratidesiyam ekam Skaih sanin ca, vitarian ca, B/lmnwoaalukhitam 
ekam ekam- citracammakbandan ca, clxukena oumlakSi'utulbhisuiiikhaiiii.ih liafithidiinianuiyaiu ekam 
ekam talavantabrjanifi ca, ekam okam tambulapotakaii ott, datva, IIUIL' aha,: " Jo,mbudxpaiii 
bbante, tnrabe gantvfi, Haiiisavatlpure siisanam ujjutnyiHsatlxa. AfiBudPyyiwlluiimmadaTiona 
mo.bhante, kitti na boti: sati karano khippam ova naHHanaclliumnutta. TJWIUU idiinAham 
' -t^atakam namapanSattidanam dadeyyaih. Jilvarh WianW, tuniliaku.m j -tivatny ukn ih KU tljuBKatlti" 
Tafeva^ Bamadutanavabhirulbrina.m : Moggalttuatbera-Kumarakassapatliora-^rariasagara- 
ifcSi^^tovarbsatliera-N k h i t a- 



AUGUST, 1893.] KALYASTI INSCRIPTION'S. 

Sittsaughabodhisami- Ki ttisiritnoghasami-Pai^akkamabahusami- Buddhaghosasami* Slhala- 
BaiBi-Ga^ai^ 

huvanCkabrihiiri:nLfci kamon' Skfidasanjinarinidatva;Citradataiiayibliirxilhanafi 
KahSsivaUthera-Sarip^ 
So^uttarathora-C3-uT?.asasarathera- Javanapaftfi.ather a-Cuiasivalitkera-Dham m a r a j i k a- 
thera-Candanasaratliera-sjinkhritriiuun ckadaaauuam tberanam : Tilokagurusami-Siriyanara- 
Siiwarm^ 

i^ kamea' eka- 

n * adasi. 



Tato pana Ram'aduhi.nrivnhliirnlluT GkailnaatWSrS Ramftdiitena saddlmh Jayayaddhanato 
nikkhtttuitva, Valli^aniani t"\"a pacr.a^afil. Oitrntlfifcn.niivftbbirnlha pan* ekadasatbera Samanta- 
fcutapabbalamaiitluiiko tbit-adk Sifi]:ulabhidhrui!i,m Padavalanjacobiyaih randitva, Jayavadclbanam 
era paccSgata. ValligSmapaooBgota pan' Oto 'kadasatliuru, bhaddamasassa sukkapakkhe 
dutiyayaSi buddhavui-o, miVjlbLiirulha paccagantva, bhaddamasassa kalapakkhe duti- 
yayarb. guruvaro, yogabhidbanamidlmukhaiii patta, 

At.ba klio BSmiXdhipaiirSja Ilanruwiriiiaufivftbhiralbiinam thoriinam Togabbidhananadimu- 
klmsampatttt-pavjti.t.ini siuvsi : *' iin,kliu|>au Mtam puLirnpaih, yarn mayam ajjliesitanaih Slliajadlpam 
gaiitvu,npasauipiulas;itirni;ibarikrtnM ( th MiPmuaih yoiift konooi parijonSna pesetvii, paccuggamanain 
katuputuih. Api>5va iinniuhaih wlinuih .\vva Tigumpanagaraih gantvu, tesabaasatniriparimana- 
kaihsupaKajjiiam juahri^linnfarh jH-ainruiaka-Kn.ujinrwiunbutldlia-kcsadbiitu-cetiyassa assayujapua- 
Bamiyam intiltapavanma<livM.si' iifij^vpihji^tiT nivaii.i"itvrt tMranam paccuggamanam kareyyanti' 
cintutva: "yfivilluMh Ti^uiu[iai!i^;i,iNuii pfiivtmissruni ; ttiva bhiuldanta Tignmpanagave yeva 
Tasantuii" Bsin(loHn.ptH.*ijih ilaf.v5, MiiM'Snaih wwanufcthiinari co,, pinclapiifcau ca, patisahkbarapetva, 
samTiddagauxiuiya iuiitfliiiuvdy' omliap1t,va, luwUtfBuiiuiyu imvayu 'bliirubiipStvar, Tigumpanagare 



Jjan 1 nkruliiMutliijm - " Suta^xjapatissa Hianto, BamBdbipathualia- 
rajasa' nfiBShi }>{ihii.a-panuakruvhi, ,saha niiuna piia-L*arakkamababamahamjassa niccavalanjifca- 
satapluila-pariinruuuii |iHu^HniKva.iinitiiuviparikrtlpiiib HiiidaUmdhatubimbasafikbafcarii dhammika- 
pamuikamm pnlim'itum tlutaiii IM^^UJII iiu'liaiui ; yavatasfiadfitassaiirivrtnittbitaparikammabutva, 
tumlmkiuh navjlya Hiulilliiiii ukato ^inhuii labhiHMiti, itV BffwnSthfttf' Sibalarajeiia vuttafcta 
niyamaointaiuu-fti^ UiniiafimMk^a'patvfiKttiniwiiiyr^yo yuttokfilo paceagantuih nftlabhiirawi. Tato 
Oitradutciiu wMldhiiu SkruliiMiwu MiPis ; H Sthnlaranno dutnm ugaraanteau yeva Kalambutitthe 
pusan'olarnbakatu kulvfi, Uiapitaih j.-uiukriyabhirnlbum jun^malulnavam parridhabhidhrino 
virudtlluttuahavai-o iifihaliitva, Hiiniiul.13 oHidaiiaii. Atlm klio Slbaiavaja Citradutan5vaya 
BamnddftHiclanapavrtUiih nulvfi, tluw CiimcWlan cMvam alia : -yndi tnmliakarh airi a f atthi, 
mama duiHua WMldhitn rkaiiavant aliliiriiliitva, iMK-rwwoli5yyabliAfcL M Tato them oasaparijano 
Citrailutu en Slluilaiiliswrtu lril.pna mddliim ukanavfibliiruiha Kalambutitthato mkkhamitva, 



UltllUUUAJ v5i nillJIUM i*J<H^ MMi' n rim- *. .*,* , 

bakirasamudauKuminil ma^-mt u W .u,tvu, Sn.nhuiiim.JainbudIt.anam antara SillamabHidHanasa- 
nraadagamiua nui^-iui ,HimlJa. Atha KidmnlmtitttetS nikkbamantanaih tesam nava 
rattittayG viUviilU", viniiMliniimliavSU"Mi phuHtuttaHttmuddfldakaniianggSnaih pasanasiuganam 
aatara luwfitvu, ^iJiHliha. At.ha nftvAhliini|hfi mbliS jaa pblpaiftgfiium antwa pafatthitaya 
navaya uTlmi-ifcum ikkiJ.,.vynbhavwh fBitvH, yattoki navrvya vSjudttradiibbaiMabhiim -a* to 
alibugaliutva.uiiunittuh Uatvu, UilrirW.i*nllul Jambudipatu^s' Saaunabhavena, Jaml 
patta. 

* TndaSil 
pana Ciinn 

ilirii'Ttiiittviliamv'tiiUliurii un-*t. .., ,...,. ,-,.-. 

IK ,im KirMa.ha,U,rmm, Uf,k,li,AnyaaftMI5, sHmmldallro dhutupatajthun ka Cma- 
.oaa tnahUmiona Mnlpituya a higuh 5y a, Buddhapfmajh J^JS^*^ 




212 THE INDIAN ANTIQUARY. [AUGUST, 1893. 



bhidhano ca PacefcaJiyabhidliaiiQ cati: dve pattanadhikarino saihvacchare samvaccbare 
dvihi navahi va#ijjatthaya parijane pesetva> Ramadhipatimahaifijassa pannakaram pahitatta, 
tena Ramadlripatimaliara]eBa kafcapatisantharatta ca, Ramadhipatimaharu jini samupasanti. Tena 
theranaih civaran ca, pindapatan ca datva, vasanatfhanarii datva, saranpasesum. Citradutassa ca 
paribbayaii ca nivasanavatthan cadamsu. " NavagamanekaLe yev' amkakaih bhante, navAbhirullia 
Setagajapafcissa sakasam ayya gacchanttlti" Atlia kho Tilokaguruthoro ca, Rataniilankrira- 
tliero ca, Mahadevathero ca, Culabhayatissatihero cati: catturo thora catulii bhikkhuhi saddhim 
tesam santike pativasimsu. Avasesa pana sattaishera : " sattabhikkhuhi saddliim Komalapaf- 
tane navam abhiruhissiirnafci" Komalapafctanam gantva vasirhsu. 

Buddha-sikhi-naga-sakkaraj pana visafchamasassa sukkapakkhe catuttluyam 
buddliavare Tilokagurnthero ca, Jfotaualankamthero ca, Mahfulovathoro cfiti: tayo thera 
Malimparaka^abhidhanapafcfcanadhikaranriv^blnrun Cfilfibhayatissatlioro ptina Pacchaliya- 
bhidhanapattanadhikiiranavabhirulho, NaTQtAbhidhanapatt>aiiatu pakkhanta. Tosu pana tay5 
thera therattayabhirulhaya navaya visakhamasassa kajapakkhe dvadasamlyaih sukkavare 
K'agarasipabbat'okkantanadlmukhapattatta, jett^amasassa sukkapakkhe pufipadadivase 
angaravare, Kusimauagaram sampapunimsu. Ou]abhayabi.ssn,1.heru asalhamasassa sukka- 
pakkhe terasamiyam angaravare Harbsavatlnagaram sampapuni. 

Eomalapatfcanara gantva sattabhikkhuhi saha vasaritosu wattasu ptuia thoroBu Maugalathero 
nijaaissena bhikkhnna ca, Vanaratanatliumsiasuiia bliikklmna oa, Siridautadliatntherasissena 
bbikkhuna ca, rupa-veda-naga-sakkarajo bhaddamasassamavasiyam buddliavare, Binda- 
ityabhidhananavikanav^bhirulho, Komalapattanato nikkhamitva, kattikamasassa suk- 
kapakkhe patipadadivase sukkavare Nagarasipabbat'okkantanadimiikham patva, ekada- 
samiyam candavare Kusimanagaram patva, kattikamasassa kajapakklie cuddasamiyaih 
sukkavare Hamsavatlnagaram sampapuni. 

Avasesa pana chathera, catuhi d.ahavabliikkhuhi saddliith HabbaKai.iausirii kaminadayadattS 
akusalakammapatham atikkamitum asainatlliatta, auiccniaih priiniuiuwu. Ahu HabbaaaukharS 
anicca ti i 

OBVERSE FACE OF THE THIRD STONE, 

USTaga-sikhi-naga-parima^e yova pana sakkarajo, RSmudhipatimahuraja raaha- 
gtantam Kesadhatuchetiyassa pujauattlifiya assayujamasassa aukkapakkho aftlianiiyaih, 
guruvare navasangha^paripatisaiikliafcasuvannakatAgrirabli^ ball fih i i ncliLvinrinAbhidhatift- 

disuvan^anavapamukhahi navahi parnkkhuto kazncna ^ntsclumto, yona Tigumpatiagaram tad 
avasari. Tigumpanagaram eampattakulo pana assayujamusassa sukkapakkbo torasamiyam 
angaravare, Ramadutanayfibhirulho 'kadasatliero niuiautofcvn, ufiu 1 ii^^imiwUiliojannnii santap- 
petva sampavaretva, ticlvarattliaya c' ek' okassa dv(3 dv5 duHHayugC dutvR, kaitjibbapatisantha- 
ran ca katva, uivasanattlianam eva patar)itip5fiii. 



Tato Riimadhipatimaharaja tini divasjn.ni malulsamnjjarii kurujjCtva, - 

gnruvai-e tarn mahaghantarh Kesadhfifcuoefciyassa pujanaitliilyai uetiyju'i^apaiu uropri[H"si. ' Patipa- 
dadivasS sukkavare pana, Tigumpavaslnam bhikklulnaih dSuaih datvft, bipani Mclliikavanibba- 
kfinau ca databbam duyyadhammaTh dapefcvu, kJllapakklu" totiyRyam ruIic^uvViwl *ku(lEuumavaj5 
sakkaccam alankai-iipStva. paccuggamanatthaya ainaccil tliOruiiaih wuiiikam ^i^l Evara 
Ramadhipatiraja theruimyh paoouggamonavidhidi Kajjitva, catnlihlyuih oanduvaitl pato va, 
Tigumpanagarato apakkamitvB, kamuiia gaoclionto aUhauiiyaiii HukkstvRw" Haxhsavatinagaram 
patva^niccavasagarablmtarh nitaiuimandiraifa paviai. Tlicrt" puna Mah5btiddhafupftsaniiatit- 
tlie ySv'ekaha* vasapefcva, daaanuyam adiccavfiru btikuuuvayo Haminaputiwinkliarai>i!i;vri, nana- 
dhajapafcakShi sabbatiilAvacarShi ca saddJtim aumccadayu noHulva, tliSi-B puccuggahapetva, 
ratanamandiram aruliapesi. 



Tato pana te theni ratanamandipAbhicHianniii riijiunmiclimih pntvfi, 

,ca; SiridatUudhntubimbafi ca; Bodhirukkha-suUirtj^ittabljam ca; 



, 1898.] FOLKLORE UST WESTERN INDIA. 



213 



gasanavisodhakassaSirisangbabodW-P^kkamabahumaharaiassa 
Prnkkamabahumahru-ajassaca, susanasodhanayidhidlpakatn ; Vt 
tlna raiBa bhikkhusaugham Syacetva, karapitanazh k^^i 
fterahi pahinitva dinnakatikavattepolrfmkan ca , ^desapann 
viracitaih gathabandhaB ca , BhuvanokaMhu-SIhalaralassa m^Sm 
IMP**** Evarh Bamadhipatirnahanija thorShi saddhim apti 

there 'kadasApi . 'paccSkaih _amacc5 an3,p5tva, bahuhi dhajapatakehi sabbatallvaoarehi 
sakam sakam viliaram pahmapusi. 

TatS parnrh KamadlaipatimaMrajass' ctad ahosi: "Ime pan' ekadasathera Sltaladipam 
gantva, tato pamnddh upaaampadam gahofcva samiiyata. Imasmim ca HamsavatznaJe paS 
suddhabaddbasiraa va, nadilakkJunapafcta mahnnadi va jataasaralakkhanapatto matai 
suvisodhaniyam ganmkhottam yn, u' atfehi. KattJ ia nu kho pan' ime thek uposattM 
mamupaaampadakummam va kuturi, Inbhiwmtf f Tarn nunaham snrakkhaniyam 
gMakhettam panycsolv^ Mth' okuA baddLaairaam i m5hiy5va tharehi samid e 



eva a 

f Sltfti Afl ^ u - V- -*n ' S ;^l l sa ^ upaaampadakamznam va katui 

labhissantiti. Atha kho Rumadhipnferiga pari ; ,an5 pesetTa tatharupam gamaklieitam Barivesa- 
' pesi. Tato rafifio parijaaa pariyesitvS, Mudhavabhidhanassa aahaoetiyassa pao<*i- 
madisayaiiivanapariyaatSirarasuramacoassagamakhetfcwii kh^ddakaih surakkhauiyan ti 
^tva ra_fiB tatk' ilroooBuri!. Tu.; ntju nayam ova gantvS tarn thanam oloketva, snrakkhanlyak 
idam gamakhofctam patampam ; Sttha simasammaiinan ointet^a, tatfch' ekasmhh padese 
bliumim Hodhilpotva, Hamnianni(bbani..i ! ,,tU,ii lu h salliiklshStva, vemajjhe ekam salam karapetva, 
saky'antoca bahi flfilaya HainnuwinilnblHisijrial.ib.lnar. ca tato bahi pi yatharuoitakam kffid 
padosam haril,'u]Uittorh karaiStvu, MuiiiuitotC catfmn disasu vatiih karapetva, sakavatam 
oaindvtvmni yujSpTw. Tasaa KamaUiii^uwb (fa samantato araGH gSmakhettehi sankaradosam 
pahantnm, liuffha bhilmijrafi ' npuri nkilm ca rukkhasakhadi-sambandlxain avaocbinditva 
vxdatthimatiagiuubl.lntvitthuTOrf, khu.iankninutikam khaijaposi. Simasainmaimafthanato pana' 
pacohiraadiHiiyam nvidfirO NaAffliikknminnkamknnam okadasannaiii theranain " viharafi ca 
bhattasalaTi en iialuiako(.thttkjin m, vikwuktiiif, oa kiMpeStva, t5 nimantetva vasapesi. 

Tato panwh pujwi |f nrumMlliiiwU-iHijil mniStA : "kiSoilp' SkSdasathera saddhim ekadasahi 
nMbhutnlu dnlitnUtliikkliflhi SilutlutllpatiJ uwmntaparisuddham upasampadam gahetva, sama- 
yataj talliApr mo HOHimii thfira f?ai!m,pa)'fipavridamattaBambliavabhavavicara9ava8ena parivi- 
maAsitabbri va. Yil jiium titsn ^ttttiliaiJiu-fiiHivudajnattasahitS tSsam aceantaparisnddt' upasam- 
padabhuvfi pi^ miiiuHamiiiHtiyu KiiniiWiilvo imrivajjanam 5v* amhakam tnccati: simaya easa- 
namulabhriviilo hi ; Biidtlh' njniKampiwirniftih pi gamliaparupavadamattasahitanam eimasam- 
nmtiya ^umliliuvu Hitti garttl>apiirfiiiiivriiliiniiittuHHAyiitiih saBanapaccattliikanaih nkkojanakarapb- 
baavat " 



KOLKLOHM IN WEHTKRN INDIA, 
uy ir7TT,rnAr D. n. WADIA. 
No. 1H.~ The Rktiwig Natfc. 

Onco upon a f imo Ihciv lived two brothers, one of whom tras possessed of ample means, 
while the otlmr ww utt'i'ly<U:Htitnt<', but ili rich brother would not so much as give ahandM 
of barley to HRVO hin bmUu-r uiitl liiw \ww family from starvation, Ono day the rich brother 
had occasion to give u lurpi fcusl. In Imnuur of tlio nuptials of his children, and alihongb. he 
had invited a 1m<#i* >nimlu.-r of hm iViuiulu iti it, ho hud not so much as seat a servant to ask his 
brother and hi family to join thr-m. 

Now tlio poor brother, who luul bcxm long ont of work, had exhausted all his resources, 
so that on tho day of tlm ft-iwl hit and lii family had not a morsel of anything to eafc, and 

1 For u vuriuut of thix tttlis ou <IH(C, Vol. X VII. page 13. Nastb neons ' luok, good fortune. ' 



214 THE INDIAN ANTIQUARY. [ATOTTST, 1893. 

this had been their state for two or three days past. Towards evening therefore he said to 
his wife : " Go, wife, and see if you can bring ns some of the leavings of the feast. There must 
"be some bones and crumbs left in the pots and dishes ; so make haste and do bring ns something " 
The poor woman accordingly went round to the back of her rich relative's house. But she 
saw at a glance that she was too late, as the pots and pans had already been scrubbed clean, and 
that there was, therefore, no chance of her getting anything. Just then she saw some white 
fluid in a large tub, and knew that it was the water in which the rice for the feast had been 
washed. So she begged of the servants to let her have some of it ; but the mistress of the house 
who happened to come up at the time, forbade them to give her anything at all. *' Even this 
water has its uses," said she, "and it must not be wasted," and she relentlessly turned her 
back on her poor relative, who had to walk home to her unfortunate little ones empty-handed 

When she told her husband how she had been treated by his brother's wife, he was beside 
himself with rage and disappointment, and swore that he would go that very night to the 
rich barley fields of his brother and bring away some sheaves of barley, in spite of him to 
make bread with for his starving little ones. So he took a scythe, and under cover of night 
stole noiselessly out of his house, and walked up to his brother's barloy fields. But just as he 
was entering one, his further progress was arrested by somebody, who looked like a watch-man, 
loudly asking him what he wanted. 

" I am come here to take home some barley from this field of my brother, since he is 
determined not to give me anything, although my children are actually dying for want of 
food. But who are you, to put yourself thus in my way V 9 

" I am yo^r "brother's naslb (luck), placed here to guard his possessions, and I cannot let 
you have anything that belongs to him J" was the stern reply, 

"My brother's nasib indeed!" exclaimed the poor man in surprise; "then, where on 
earth has my nasib stowed himself away that he would not help mo to procure the means of 
subsistence for my starving wife and children ?" 

"Thy nasib!" said the other mockingly; "why, he lies sleeping beyond the seven 
seas : go thither if thou wouldst find and wake him !" 

So the poor fellow had to trudge back home just as lio had como. The words of his 
brother's nastb, however, jarred on his memory, and ho could not rent till he had told his 
wife o his interview with that strange being. She, in her turn, urged him to go and find out 
his nasib, and see if he could wake him from has slumbers, us they had suffered long enough 
from, his lethargy, 

The husband agreed to this, and the wife borrowed, or rather begged, some barloy of her 
neighbours, ground it,, and made it into bread, over which the poor ntarving children and the 
unfortunate parents broke their four days' fast. The poor father then took leave of his family, 
and set out on his journey. 

He had proceeded about twelve Us, or so, when he again felt tho pangs* of hunger, arid 
pat down under the spreading shade of a tree to eat a loaf or two of the bread that his wife 
had reserved for his journey. Just then, a little mango dropped at his foot from the tree, and 
on looking up, he saw that he was under a mango-tree tilled to luxuriance with a crop of young 
mangoes. He eagerly picked up the fruit and gnawed at it, but to his great diwppointmimt 
found that it was quite bitter ! So he flung it away from his lips, and earning his fate for 
not letting him enjoy even so much as a mango, again looked up at the tree and sighed, 
But the tree echoed back his sighs and said : Brother, who art thou P ami wlulluur dost thou 
wend thy way ? Have mercy upon me !" 

"Oh ! do not ask me that question," said the poor man in distress, I do not like to dwell 

rfj*"*l TF* 



ATOUST, 1893.] FOLKLORE IN WESTERN INDIA. 215 

On the tree, however, pressing him further, lie replied " As n * 

know my history, I shall tell it to you. Learn then first of all tha^l I am JZT '"""I *i 
my nastt, which I am told lies asleep beyond the seven seas! He then ^rinfold^r t^ ^! 
sympathising tree the whole doleful tale of fiis poverty, his brother's brutal treatiJL rf 
him, and his interview with his brother's u<itt. treatment of 

When the tree had heard all, it said : I feel very mueh for you, and hope you will 
succeed in finding out your ntwb. Ami if over you mout him, will you not do me the favo 
to ask him, if ho cim tell why it nhcmld be m y lot to produce such bitter mangoes ? Not a 
traveller that parses under mo (ails to take up 0110 of my fruit, only to fling it from him i 
disgust on finding it taste HO bitter and unwholesome, and curse me into the bargain." ** 

I will, with pleasure," was our hero's reply, as he listlessly rose and again proceeded 
on his weary journey. ll<* had not gone many miles, however, wien he saw a very stramre 
sight. A largo lish was rolling most nvtluHHly on the sandy banks of a river it would toss 
itself to and 1'ro, anil curst? itwir at. ovory turn for being so miserable. 



Our hero full mncli ffriovctl to HPO iho plight the poor creature was in, when the fish, 
happening to look at him, asked him who ho wan, and whore he was going, 

On baiug toht that ho wan tfoing in Hwwli of his naM $ the fish said: ."If you succeed 
in finding your nasM, will you iusk him in my name, why it is that a poor creature like 
myself should be so ill UNtul an to bo nindo to leave its native element and to be tortured to 
death on those* hot. Hands P" 

"Very well," ntplicd our how, and went hifl way again, 

Some days aft**r thin, ho arrived at , lar^o <% tho towers of which seemed to touch the 
skies, so grand stud beautiful was if,. AN ho prormled fartlior into it, admiring its lofty edifices 
and beautifully built palnrfH, lio \VH told f hat tbo lUjft of that place was just then engaged in, 
having a new towfjr liuill* whwli in wpito of all t!u Hkill tho best architects bestowed on it, 
tumbled down an HOW* UH if. WHH l!iiiih(Ml t without any apparent cause whatever. The poor 
traveller, thoiHifopu, nfc of imni ctitrioHity f wtwt noar tho tower, when tfye E&jfi, who was sitting 
by, with a tiiHenNNtituttt htok, wafcshiu^ tint opuratioiiH of the workmen, was struck with his 
foreign look mid tfi*iiin<'t'w, ntiti iiski-tl \\\m who ho wan, and where he was going. Our 
hero, thereupon, Ml at. tin* ItAjiVN frrt, ivhihil. tr> liiin JUN strange stor), and told himthenature 
of his urrami. r rh*f \IY\A |M'IH*I| liiin Htrongli, ami then duHirod him to inquire of his nti 
why it WUH (.but tlin lowrr hi? \VK hciif, on huiMin^ (jollapHOtl an HOOII aw it reached completion. 



T!e poor man tttatlit hi ohiMMinri* h> Iliii HajA, and promising to do his bidding, soon took 
leave of him. 

Ho had nof. #<m vi'i'y fin% hnvvrvrr, *n wliat now Hutrrimd io bo his interminable journey, 
when lie cmconntcrtttl a I! tut lint 1 *** lH*uH fully fitpai'iNonud uud ready bridled, pasturing in a 
meadow. 



Ou HOOIYI^ him tho Htond lntlu.l sorrowfully til Jiyn and said: "Good Sir, you look as if 
you worn iadim wi<l us ituirli i*a f it sw I am; <dl nw, thorefure, whore you are going, and what 
is the objwt of your jutiriti'.Y Y n 

Our lioro fohl liihi i*v<*ry tiling, und iin* htm) f ioo in his turn, charged him with, a message 
to hifl m<??//, }li was in ask flmi jn'r.snhn^s why it wa that the gallant steed, so powerful 
and so luuulnoitut, WIIH Ii*,si'iiiri| to liin utlrr jjrrinf and dowpnir to idle away his life in the manner 
ho did, itiMfautfl of lniit^ tnmli* In ^'jilloj* ntit) pntiuw About midctt 1 the control of a rider, although 
ho was all-iuixioiiH to MTVI* u miiHli*r uitiJ #t> to tho baUlo iicld to share his fortunes, whenever 
he might wmh to iukt* him. . 

"Very w<i|| y my friVtuI,' f n*|tlimi <nir horn, 4I 1 Hhall <lo as you desire." So saying he patted 
the noble animal on its lu:lc urn! trudgfil uluug w faoforo. 



216 THE INDIAN ANTIQUARY. [AtMrars*, 1893. 



But as he proceeded farther and farther without so much as getting a glimpse of even 
'one of the seven seas' he had been told of, our hero felt utterly disheartened, and tired out both 
in body and mind by the hardships and privations he was going through* So he threw 
himself under the shade of a large tree and soon fell fast asleep. But in a short time his 
slumbers were suddenly disturbed by the cries and yells of .some eagles that had their nest in 
the top-most branches of the tree. Bo sooner, however, did he open his eyes than he saw a 
huge serpent creeping up the tree to get at the young eagles in the nest. He immediately drew 
his sword and divided the hideous crawling reptile into three pieces ! The poor little eagles in 
the branches pined each other in a chorus of delight at this, and our hero, covering np the 
remains of their tormentor with his plaid, sheathed his sword, and soon fell fast asleep again! 

When the old birds that had gone out in search of fodd came back and saw the traveller 
sleeping under the tree, they were at once seized with the idea that he was the enemy that had 
so long and so successfully been destroying their progeny ; for many times before had 
that serpent succeeded in climbing the top of the tree and devouring either the birds' eggs 
or their little ones. So the enraged couple determined to bo revenged upon him, and the male 
bird proposed that he would go and perch himself upon one of the topmost branches, and then 
fling himself down upon the. sleeper with such violence as to crush him to death ! The female 
bird, however, was for breaking the Ibones of the supposed encrny -with one swoop of her powerful 
wing ! At this stage, fortunately for our hero, the young birds interfered, and declared 
how the man had proved himself their friend by destroying their real enemy, the serpent*, 
the carcass of which they pointed out to thorn covered up with tho plaid ! The old birds 
immediately tore the cloth open, and were convinced' beyond doubt of the innocence of the * 
sleeping man. So the old female bird, changing her anger into love, placed herself by his 
side, and began to fan him with her large wings, while the male flew away to a neighouring >, 
city and pouncing upon a tray full of sweetmeats, temptingly displayed at a pastry cook's* 
bore it away with him, and placed it at the feet of tho still slumbering traveller. 

When our hero awoke from his slumbers he saw tho situation at a glanco, and was deeply, 
gratified at the attentions bestowed upon him. So without much hesitation he made a hearty 
meal of the sweet things he saw before him, It was, in fact, the first hearty meal ho had made 
for many and many a day, and, feeling very much refreshed in body and buoyant in spirits, 
he told the birds all his story, how he had loft his starving children to sot out in search of 
JuS'tureib, how he had travelled to such a distance amidst great hardships and privations, and how . 
he had hitherto met with no success. The birds felt dooply grieved for him, and told him that < 
it was hopeless for him to try to cross the seven seas without their help, and that they would, > 
therefore, as a small return for what he had done for them, givo him one of their numerous ; 
brood that would carry him on its back and deposit him dry-shod and safe beyond the' ; 
seven seas. 

Our hero was profuse in his thanks to the birds, and soon mounted the back of one of ; 
the young eagles, and bidding a hearty farewell to his feathered frionclR resumed his journey, 
this time not over hard and rough roads and mountains, or through deep dark jungles, but \\ 
through the fresh balmy air and the cool transcendant brightness of tho skies. ' ' 

All the seven seas were crossed one after another in quick succession, when from his lofty 
position in the air he one day perceived a human figure stretched at full length on a bleak 
and desolate beaoh. This he was led to believe must be his naslb, so ho asked the good eagte^ 
to place him down near it. i 

. <f 

The bird obeyed, and our hero, eagerly went up to the recumbent figure and drew away 2 

from, his head the sheet in which its was enveloped. Finding,- however, tlwt it would not wakv; 
Jie twisted one of the sluggard's great toes with such violence that he atartod up at once, and!;; 
began, to rub his eyes, and press his brows to ascertain where ho was, and who had so rue! 
awakened him. 



AtrcursT, 1893.] FOLKLOBE IN WESTERN INDIA. 217 

You lazy idiot," cried our hero, half in delight at his success and half in anger, do you ' 
know how much pain and misery you have caused me by thus slumbering peacefully on for 
years together ? How can a man come by his share of the good things of this world while his 
m s&b neglects him so much as to go and throw himself into such a deep slumber in so 
unapproachable a corner of the earth ? Get up at once, and promise never to relapse again 
into slumber after I depart/' 

T$o, no, I cannot sleep again, now that you have waked me/' replied the natfb ; I was 
sleeping only because you had not hitherto taken the trouble to rouse me. Now that I have 
been awakened I shall attend you wherever you go, and will not let you want for anything." 

Very well, then," cried our hero, perfectly satisfied, now look sharp and give me 
plain and true answers to a few questions I have been commissioned to ask you." 

He then delivered to him all the different messages given to him by the mango-tree, the 
fish, the Raja, and the horse. The naslb listened with great attention, and then replied as 
follows : 

"The mango troo will boar bitter mangoes so long as it does not give up the treasure that 
lies buried under it. 

The fish has a largo .solid slab of gold hidden in its stomach, which must be squeezed out 
of its body to relievo it of its sufferings. 

As for the Kfijfi toll him to givo up building towors for the present and turn his attention 
to his household, and he will ibid tlmi, although his eldest daughter has long since passed her 
twelfth year, sho IIHH not yt i t liuon provided with a Jm&favricl, which circumstance draws many a 
sigh from her heart-, and H uadh ni^li pi<'recH Uio air, the lofty structure shakes under its spell 
and gives way. K tlio Jlaja thisruJforo, first. HCOHhif* daughter married, he will not have any 
more canso to oornplain." 

Coming then to Kpcak of Hits horse, tlio w/isff* patted onr hero on his back, and continued: 

" The rid oi' I'loNthititl <o ^ludfk'ti tlio luwt of that noblo nniinal is none but yourself. Go, 
therefore ami mount him, and hit will lufcu you homo to your family." 

This turxnhiak'd our IKTO'H inlwviow with Ing ntnfib t and after again admonishing him 
not to raktpno into Bhimlwr, ho iuoiint4Ml IIJH aerial charger once more, and joyously turned his 
face homewards. 

When ilie Kovtm HWIH Inwl ii^aiu Jwu'ti wowed, the faithful bird took him to where he had 
found the lioroo, aiul laid him down safo Iwsidu him. The tvavoiler then took leave of the eagle 
with many oK{M'(',SHiots of ^mfitnihuiiMl |LCtiiif4' up to tlio stood stroked him gently and said : 
'* Hare I atu wtui. i.o IHJ your i'i<lur ! I \v*w jniwlt^iincd to ride you, but as my na$b was lying 
asleep tip Io this time, I wmld tml t tiny way Io do HO I" 

" llfiwif tit/It," ttxc.IamuMl tlm horwe, "I am quite at your service*" Our hero, thereupon, 
mounted iho Hluucl and flu* jioblo animal soon gallopod away with him, and both horse and 
rider bt'iiig hifuKtid -with a wutso of ha-ppiJU'SH did not feel the harships and fatigues of the 
journey so much as Jlwy would huvtt dime under other circumstances. 

While PUSHW^ by Mu rivtr tm ilits Iwinkn of which he had perceived the fish writhing in 
agony, our how wnv that it was rf ill tluw ii tlio samo sad plight. So he at once went up to 
it, and catch ing hold of it, Hcpm-Mid tlir wlab of gold out of its body, restored the poor creature 
to ilH ok'inoiii, ntid putlinj^ MM* tfold ink) IIIN \valH, made his way to the city where he had 
encountered tins 



When lie arrivwl ihoiv In- pi rip at a writ, and purchased with the gold acquired from 
the fish, rich duilirH, ji-AvdU*^, and wuapoim bufltting a young nobleman, and, attiring himself 
in thorn, prvBCiiUi! hiuiwlf Itefuif; ilio IIAJA. 



218 . THE INDIAN ANTIQUARY. ' [ATOTTST, 1393. 

The Raja was surprised to see Mm, so much changed did lie look from his former self, and 
welcoming him most cordially, gave him a seat of honour in the midst of his nobles. He'the 
inquired of him whether his nasfb had given him any solution of the vexed question of th 
collapse of the tower, and was delighted to hear in reply that so simple a matter was the can 
of all the annoyance he had suffered, and all the expense he had been put to. With a vie% 
therefore, to put an end to the difficulty at once, he ordered his daughter to be brought' 
before him, and putting her hand into that of our hero, proclaimed him then and the 
his son-in-law ! 

After this the tower stood as erect and firm as the Raj& wished it, and the whole kingdom 
resounded with the praises of the traveller who had been the means of contributing to its 
stability, and no one grudged him the hand of the fail- princess as a reward for his services 

After a few days spent in feasting and merry-making, our hero took leave of his father-in- 
law, and set out on his homeward journey with a largo retinue. When he reached the mango 
tree that produced bitter fruit, and sat down under its branches, surrounded by all the 
evidences of wealth and honour, he could nothelp contrasting his former state with his present 
altered circumstances, and poured forth his thanks to the good Allah, who had hitherto 
befriended him. He then ordered his men to dig at the roots of the trco, and their labonrs 
were soon rewarded by the discovery of a large copper vessel, so heavy ns to require the united 
strength of a number of men to haul it up. Whon tho treasure trove was opened it was 
found to be full of gold and jewels of great value, and our hero got the whole laden upon 
camels, and joyfully resumed his journey home. 

When he entered his native place with his bright cavalcade and his lovc-ly wife, quite a 
crowd of eager spectators gathered round Mm, and his brother and otiior rulntivos who were of 
the number, although they recognized him, wero tooawo-straok to <ulilm< K him. Soho ordered 
tas tents to be pitched in a prominent part of tho town, and put up there with hit, bride In 
due course he caused inquiries to bo made regarding l.is fhwt wifo and l.fe children, and soon 
had the satisfaction of embracing them once more. Ho was grieved to find thorn in il same 
half-starved, ill-clad condition he had left them to, but was uoYortliolow thankful iluit their life 
had been spared so long. His next step was to take his new tarido to his first, and there- 
fore "now rightful wife, place her hand in hers, and bid hor look upon her afa 
younger sister. This the old lady promised gladly to do. 



ande 
and even hi 



f 3 tton &* *P * to offor him their congratulations, 
other and his wifo failed not to vinit hhu, and wih him joy of his 

^^A *!" tt tlunuHuIvu* uy tried their 

8rar ' and tho wifo woni Ho ** !w to ' vito 3iis * 



g t *"* {UKl tllc * t! y ' u fc " Mie, attir- 
***> WCUt io tlloir '^hor-in-luw'H house, where a 



. 

of civiliti08 ' ^ trhdo company at down to sumptuous 
OW0m ' wliat ^s the Burpme of u*Ho soo, that 
into her mouth, lo W wifo of our horo placed a tiny 
! - *t dataoB * ai<tidcsof h(W 3wullory ai ulo Iho deep goW 
" F 



und who was, moreover, 
iU * I<)Ud Voico : " IJIl ' } ' ^ " * ? You don't 

for up to uow you havo Ju ** awthins but 



, 1893.] 



MISCELLANEA. 



219 



"Ton are right, old lady," replied our hero's wife, "you are quite right when you say 
that I have been feeding my jewellery and clothes ; for has not this repast been provided, and 
all this distinguished company brought together, in honour of our rioh clothes and jewellery ? 
There was a time, when neither my husband nor myself was thought fit to partake of our 
hostess's hospitality; nay, at one time, even so much as a bucketful of water in which rice 
had been washed for a feast, was refused to mo, although my husband, my children and myself 
were starving ! And all that because then we were not possessed of these fine clothes, and this 
jewellery !" 

With these words she took her co-wife by the hand, and the two turning their backs on 
their hostess, walked majestically out to their palanquins and returned home! 

The chagrin, disappointment, and rage of the hostess knew no bounds at this, especially as 
all her guests, instead of taking hop part, l>egan to laugh at hei% and told her she had been well 
served for her ill-mannered pride and her hard-lieavtedness to her relatives when in distress. 
Nay, to shew thoii* contempt for her, they all loft the feast unfinished, and went away to their 
homes in rapid succession* 

Our hero passed the twl of Ins lifo with his two wives and their children very happily 
ever afterwards, uud had novox* itgaiu any cause to complain against his ms<ib. 



MISCELLANEA. 



for 



THE DATK OF 

JATAVAUMAN. 

Dr. HultMwsk has publuhod 
calculating tho tlato of 
Jaflfcvarman, cwfc, Vol. XXI. py. 
34,34. He IIUR given pjirto ooaUi 
of two ms<U'ij)tj<mH of ttuttdani'l'ilxitlya* One 
belongs to tie Dili iwid UHS othorto tlw 10th 
year of bis ivigu. Tin-. detail* <rf Miu fobs * 
the 9tli year inHcripUou art* (wie. Vol. XXI. 
p. 818):-- Tribluvttnaflia,lauvu[rJU.ipitl] tol 



a and 
datoti 



IshawirnH[ya]n;ii 
iniy[u]iu 

pasattn n&l. " In tJi Nth year (of the r&itjn) of 
the emperor of thu llmna wirltla, tho K^ uri )Ufc * 
Suudara-PftjjiclyacUva, on tins tluy cf l*ft 
nabs&a^a) Puiiurviwii, ivliioli cornwiioud^l to 
Tuesday, tlto fifth tttkl of tins finit fiwtaiitfbt i)f 
the month of Kishjihlm,." Ami tho detail of Uio 
date of the lUth your itiHciripfcion uwi 
Vol. XXI. p. 181): 



koml-amUyit 

ytlnda lOvudn pattAviwltt liiHliabhtt-nAyttrjju apara- 
[pa]kshattu Bndim-kilainuijnim pratlutmaiyum 
pejja Afoi]Jattn xiAl. "In flw lOtli tonfch 
year (o/<Ac reign) of kin^ Jatft.varman Zia 
tho einporor of tbo Uiroo worlds, tlio glorious 
Sundara-Pai^Kjyadfiva, wlw was pleased to 
conquer overy cuaulry, - on tho day of (the 
nakskatra) Ax&UYfltUiAt which coirosponded to 
Wednesday, the lirnt U/n of the second fortnight 
of tlw moutli o 



In his 10th year inscription Sundara-Pdiidya 
telld us that ho conr[uci f od Kanda-G6pS,la and 
(Jannpati. Dr. Hultzsch gives a date of Ganapati 
in iho fiaka year 1172, and tolls xts from other 
sources that ho died in Saka-Saiiivat 1180. He 
also givou throe datos of J2an(Ja-G6pMa, which 
arc as follows ; 

19*0. I. 

On the south wall of the *o-<ttrfZe<Z "rocife" 
(malai) in thv Aruldla-Periimdl temple. 

Svasti tirt Sakara-yM^ 11S7 perr> Tiribuvaaa- 
chehakarava[r]ttig4 sri 
dSvarkku y&nclu 15vadu 
trayodasiyuni 



" Hail ! Prosperity ! In the 15th year (of $* 
reign) of the emperor of the three worlds, the 
glorious and victorious Ka^da-O-dpftladfiva, 
which corresponded to the Sakayear 1187, 
on the day of (the iwhfcaiw) Eohini, which 
corresponded to Saturday, the thirteenth 
tithi of the second fortnight of the month of 
Mithuna." 

3STo. ft 

On the north watt of the second prdkdrn of the 



STOsti iSrf &&taryto$z 1187 
ohohatkaravaCrJttigal 



apara-pakshattu tritiyaiyum 



220 



THE INDIAN ANTIQUARY. 



, 1893. 



" Hail I Prosperity ! In the l[6]th year of etc , 
-which corresponded to tlie Saka year 1187, on 
the day of (the nakshatra) mtaxftahAdhA, which 
corresponded to Saturday, the third tithi of the 
second fortnight of the month of Sirhha." 

No. III. 
On the same wall as No. J. 

' Svasti sri Sakara-yandu 118[7] perra Tiribu- 
Tasasakkarava[r]ttigal sn-visaiya-Kanda-Q-dpa- 
laddvarkku yft[n*]dn l[6vadn] Simha-nayarru 
apara-pakshattu tritiyaiyum Sani-kkilainaiyiun 
perr.a TJttirattadi-naL 

* e Hail ! Prosperity ! In the l[6th] year of etc., 
which coiTesponded to the Saka year 11S[7], 
on the day of (the naltshatra) Uttara-Bhadrapad&, 
which corresponded to Saturday, the third tithi 
of the second fortnight of the month of Simha." 

The details of these three dates are correct for 
the Saka years quoted with them; except that 
the nakshatra of No. II. should be tTttarft- 
Eliadrapada instead of Uttarashadha. 

The -English equivalents . of these three dates 
are : No. L Saturday, the 13th June A. D, 
1265; and Nos. II. and III. Saturday, the 1st 
August A. D, 1265. The Saka years in these 
three dates are expired, while that in the date 
of Ganapati is current. 

From these data Dr. Hultzsch has already 
pointed out that the yeai' fitting to the details of 
the 10th year -inscription of Sundara-PamJyn 
should be sought for between the Saka years 
1172 and 1190. 

The 10th year inscription in which Snndara- 

Pandya alludes to his victory over Kancja- 

GOpdla, is dated in the solar month of Yrishabha,. 

We see from the date No. I, of Kanria-CJupiILt 

that his accession must have taken place not 

before the commencement of the month Mithuna 

of Saka-Samvat 11 72 expired. The first available 

month Yrishabha after this is that of S.-S, 1173 

expired. The Saka year, therefore, for Sundara- 

Pandya's 10th year inscription docs not fall 

before fi.-B. 1173 expired. Strictly speaking, 

therefore, we should seek for the Saka year fitting 

to the details of the 10th year inscription of 

Sundara-Pdndya, between the years 1173 and 1190 

expired, both inclusive. Consequently, the Saka 

year for his 9th year inscription should be sought 

between the years 1172 and 1189 expired, both 

inclusive. Taking, however, one year more on 

each side, I find that the Saka years 1181 and 11 82 

expired are the only years corresponding respect- 

ively to the details of the 9th and 10th year 

inscriptions of Sundara-P&ndya. I may say 



here, once for all, that the Saka years in my cal- 
culation are all taken as expired years. 

Tuesday, and the Punarvasu nafohatra falling 
on a sitJda pancliam^ in the solar month of 
Yrishabha, are the requirements of the 9th year 
inscription ; and Wednesday, and the nakshatra 
Anuradh& falling on a Jcrishna pratipadu, in the 
solar month Vrishabha, are required for the 10th 
year inscription. In both the inscriptions the 
solar month is Trishabha. Parts of two lunar 
months, Yai&kha and Jydshtha, fall in the solar 
month Vrishabha. First I searched for the years, 
in which the given week days fell on the given 
tithis of Yaisakha and Jycjshtha. I need not 
give here all these years. I calculated afterwards 
in which of these years the given week days, the 
nalsshatras, and the solar month fell together ; 
and found that the three required things for 
the 9th and 10th year inscriptions, respectively, 
fell together, actually or nearly, in the Saka years 
1181 and 1182, and again in 118 4 and 1185. Also, 
taking each inscription separately, there is no 
other year for either of them. 

Of the above two pairs of years, first I take the 
latter. According to tlio pmsent Hilrytt- 
in Saka-Saihvat 118B, tlio wntinhi, VaiiSslklia 
p&mimd ended and the lifinhwt, ^rnti/mdd eoin- 
mcuocil on Wednesday, tlio iSSUi April, A, D. 
laC& at 4 ffhuii^ i2f> pnlns\ and Lint nafahntra 
VisakLd cndotl and Autu-Tullul commenced tit 
23 gh. 23 prt,., TTjjaiti nitian tin to (L c, i so many 
and 'palm ji,ft(r itimu Rtiuri..n at Ujjain). 
So, two of tint t,1m(* ivr(nireiiujjitK toll together 
after K3 f///. %$ pa. front nufan Himrisn on the 
Wocln<.'s<ln,y. But th* VriHliahlia-Haiiikrftnti took 
place on Uio Maine <lay ai 41 ////. 7^m., (tTjjoin 
mean time), wlndi ww 45 f/A. 1<> 'jut. of the 
time on Uuiti fiiiy .t Tricliinopoly, the 
of tlio lOhh yiKir iitHc.ripliion. In finding 
the appansnt tiuus, I IIH.VO trfikun Tor Triuhinopoly 
10 47 r and lon^itnd** 7S" 4$ esiut of 
Groenwich, and ;J ; ttwi. of Ujjain (ace 
JohnatonV Athiw). Tht'iN? Kuttin Lo l>o two systems 
at present of communniitf a Molar month civilly 
8<mtk*In<liun GbroM.oloyhial Mihlcs, p. 7 f.). 
According to one, wh<sn a MtwhrtMi takes place 
l>(tforc! KunHot, the mouth is niiLdit i.o lu^in on the 
sawio day; whiles if it iukiM i>Ia,<;o after Rimset 
tho month ItcgiiiH on tlio ncxfc <la,y. A<iording to 
the other yui<>m, wlun tint HIUI cntorw a sign 
within throe of tho iivn parts into whir-li the day- 
timo is divided, the jnonth bt^inn on the Bauie 
day; ollimviao, it Ixt^itiH on tlio iwgl. day* In 
f.bo pius<mt iiibstanrus the nolar month Yrwhabha 
did not boin on the Wedtu'wday Iy oiUior of the 
two systems. Even if wo i,ala* tin* actual time of 



ATTGTTST,'l893,] 



MISCELLANEA. 



the sari&rdnti, the month began at about mid- 
night \ but no religious ceremony is likely to 
take place after midnight. According to the 
first Arya~Biddhdnta 9 which is the authority in 
the Tamil country, tho solar month in question 
actually commences about & ghafia earlier; that 
is at about 40 gh. (Ujjain mean' time) ; but that 
hour also is too late. So, Saka-Saihvat 1185 is 
not the year of the 10th year inscription. 

Now as regards the 9th year inscription. Ac- 
cording to Prof. K L, Chhatre's TaUoa, in fiaku- 
Samvat 1184, YaiOklia $iM<* ^mnchami ended on 
Tuesday, 25th April, A. D. 12(tt, at 19 <jk. 40jj. 
(Ujjain mean time) ; and up to about 33 ( jh. 
from sunrise there was tho nafahatra Pimarvaau.' 
But here again, the VriBliabha-aaiiiki-anti took 
place, according to the present Bfaya-BittiLhAwfa 
on the same day at SB p/*. 3G j*. (Ujjain moan 
time). So, only after this time on tlutt day 
the three requirements, tho week tky, tho 
flofebtfra, and the solar month, came to^othiM'. 
Moreover, the tithi, ^nnchmn-^ WUH not tmmi&t 
with them, though it wan wimfltf, at Human imd 
up to 19 j//i.. 

Taking the fllli ynar iiiHisription ulonn, 
might be tukwi fitting, Miou^Ii nnf, 
to the devils of if* <la(,o, Jj u {, 
the insorijrtiojiH to#vMnn% (Jit tit) rcmainH *j> 
doubt that tiaka^Hatnvat 118-1; i noUJ.n yoftr () f 






y,-ur 



11HJ, 
Oth uml KUh 



] 181 
lit 



,, 



the 9lh year mHcri^.i.w. Ho 
and 1185 arc not llm y<trn >f 
year inseriptiouH n.'p.'i!l.iv<'ly. 

The other pair of y, ; ,irH 
1182 JR, howevm-, ,,nit, 
1181, 7 

to Rrf. , pr, 

A. D. im, at Id gk. Hip*. (Ujjai., HHW , ,) . 
from stmnso to Hm .tu.l ,,f , <Ai ilmnj ww th(J 

anrvuHii , ami tint HO|,H- Illo , 1 y, , V11H 
, tho il,,,y | x ,i, IK H H rimi . (ill t;ivij . jlu> 
auu liavin^ ah^uly c,^,,, ,., mt H j ft| . MJ| J ' 
Riday 2.,th Apnl. So. f,| m <,!,. ,,, tlli 
.the weekday, thu &//,, and Urn whir ni,mUi, 



, U! ith April, 



to tu, pr,,,,,,,, 






, !tl 






tuue. 



, 

A pr.uttic.,,1 wor k, l,aH.,t o the 
( ,r 



( , M 

l solar eal-mdar, - m , IHb | limi , M , (JH / UH<) at 
ant , 




liut {t lu " Ht ' H " l "' lllp t" 



. , the day 

<avil day, the sun having abroad; 
VfialmbLa on the night of Saturday 24th ApiS 
A. D iswo. So the three required things fell 
together m tho Baka year 1182. 

I may state here that the Saka years 1170 and 
11* I, and again 1W1 an d 1192, are other pairs of 
yi-aw, m which the throe required things fall 
*W*lir. actually or nearly. But the arst of 
tlioHo two is more unsatisfactory than the pah- of 
yours 1181 and 1186 above described. TheLond 
l,ur is a httle less satisfactory than the pair of 
yours 1181 and 1182. But these two pairs m - 
out of our limit, which has, as I have stated 
above, Suka-Satnvat 1172 and 1173 on one side 
and 1189 and 1190 on the other. 

So, the Baka years 1181 and 1182 expired 
are the only years respectively fox t!ie 9ta and 
10th year inscriptions of Sundara-Pa^idya- 
Jatavarman. His accession must have taken ' 
plow on Komo day from the fifth day in the solar 
month of ^rtahaWia of 6aka-Samvat 1172 up 
to tho fourth dayin the same solar month of &. 
1173; or from Vnisfikha Icfis'hmMUyd of &-S.' 
3 17rf, tc VnWdkha &M& paftchamt of^B. 1173.' 
Tlur(! being about ten or eleven months of the " 
year 1172 and only one or two of 1173, we should, 
in tho absence of other definite proof, prefer 
the Baka year 1172, expired, for the accession 
of Sundara-P&ndya~ JatAvarman. 

There is not a single year from $aka-Samvat 
1170 to 1192, both inclusive, that satisfactorily 
fits the details of the date No. 2, <mte, Yol, XXL 
p. 344, of the 9th year inscription of Sundara- 
In the Saka years 1174 , 



-~.... . 

^ e In tho othor wUauUrtionH, alno, in ihiii notu, I tovo aoeured at njuoh aocnraoy as is required in eaob individual 



fflfffif 



ANTlQtJAET- 



and 1177, there is only a near approach of the 
three requirements. In these two years,- Chaitra 
tnsJwa dvitiyd ended and Mt^yd conflnenced en* 
a Friday, at respectively 16 gh> 55 pa. and 46 </7*. 
41 pa f < (Ujjain m'eaii time); according to Prof. 
Chhatre's Tables, and after that time only, the 
zeqoxrea things, Jeyishna tritiyd coupled with 
a, Friday, the ncfoshatra VittHift, and the solar 
i&oatl* IC&hfr fell together. If the' Snaidara- 



P^ndya-Maravarman of this inscription of tbe 
9th year were the same as STindara-P&hdya. 
Jatavarnian, the details o its date should- fit 
Saka-Saiirfiat 1181 ; btit t/hey do not. It is certain,, 
therefore, that Sundara-P&ndyaM&r.avaman fe. 
different from Stindara-Pilndya-Jo^avarnian; 

SHAKKAR B. DIKBHIT, 
Dliitlia, WU May 1893. 



NOTES AND 
SRAHE'. 

is a puz'zling word, wiich appears in the 
iates oi a few inscriptions in the Kanaxese 
aoteniry (see ante, Vol. XIX. p. 163). 

I have just found' another, rather different, 
instance of the use of it. An inscription of the 
time of the Western Ohfiltikya king. Soiuesvara I., 
dated in A. D. 1050, at Sfltli in tlie Eon TiUuka/ 
Dhfirwfir District, mentions, among the grants, 



QtJEEIES. 

eradtt fadh'eya siddhd* 
This shews that there were two 
in the year ; sind that certain fixe$ 
duties or' taxes were paid on them. It also* 
proves that the word is 4rdhe ; and not a&rdhe, as. 
is equally possible in the other passages in which 
the word has been met with. But the meaning 
of tl-K) word still remains unexplained. 

J. F, FLEET. 



BOOK NOTICE. 



i,. Eiri Beitra? asur Kenntnias dor indischen 
" Litcratiir nnd Graminafik. Von Brtiiio LieTiioh, 

Dr. Phil., Leipzig. Hiissel, 1:891, 
It is an observation as trite as it is true, that 
ail epoch-making work, besides having an import- 
ance of its own, renders possible the production 
of other good books, and thereby opens oat paths 
6f investigation, which but for them would have 
remained closed to the most adventurous pioneers 
"by an impassable barrier. As Gum&ui of Patnu 
puts it ; 



it 

Dr. Eaelhorn's Edition of the MaJidbhaGhifa is a 
ease in point. A monument of accurate and solid 
learning in itself, it has incited Dr. Liebieh, and 
made it possible for him, to write the excellent 
essay which forms the subject of this review. 

The work may be described as having the" same 
object as Goldstucker's well-known easay to 
determine the plaee of F&nini in Sanskrit 
Literature and it may be at once stated that 
the author has made a great advance in this 
interesting investigation. He has had at his 
eommand materials not available to former 
authors, and he has employed new methods, 
which they had hitherto not been able to adopt. 
Dr, Liebich's first chapter is devoted to a review 
the attempts of former authors to fix the date 
Panini, from Goldstucker's suggestion of 
not later than 700 B. 0., to that of Dr. Piachel, 



which pitta lam 1,100 yeArs Inter. The author's- 
own opinion on this point. i tluii, we have not yet 
sufficient ground to conm to a definite conclusion, 
but that in all probability ho came after the 
Buddha and before the commencement of the 
Christian Era : and that ho was nearer the 
earlier than the lator limit. In the second 
chapter the author continues tin* inquiry, by seek-' 
ing to cstia>litihtiuula.lt;H <>lM*a,iiiui'H oommentatorSr 
The author of the Kd&lkA Vyitti, died about 660 
A. I). His was* j^nMiiufctd Iy Uluimlragomin, who 
aj>pear to Uavo livod in tin 1 - 4th or ojirlyintheSth 
oon tury A. I), Bttforo hi in (?omc Pataujali, the 
author of tin* Mahdhhdnhytt, who probably lived 
in tlus Hocond 'outury B. C. Kuty&yana, the 
author o Uut VMtikti^ lived HUIIMJ geucrationa 
before Putanj;tli, mix! Pruuui WUH at least one 
gonoratiou before 



Dr. Liebujh in his third cha]it4^r opens the 
most original atid inlurvHtiing |Mrt,ion of the work. 
Hi conipareH tho S:aiwkrit lantfwitfo as laid down 
mPaiuui'H Grammar Avit.ii tho ,'M'-tual Qiamnuur 
exhibited by "four Btsij^H <i* SuuHkvit literature,- 
l>otw(!(!E the Ursi and last oi! vvhitih he must 
certainly lia.ve lived. For thin purpose lie takes a 
thousand verbal forum in twwsh <^t* the following- 1 - 
(t) tli Aitartiftt ItrdJwttttvut^h) ttwto-rihad&ranyaka 
(G; Hie Atfwtldyaua and Pdraskara 
, and (<tf) ilu% llhwjwwdijila* Tho first 
tho laugua^s of iiitt oldur "Brdliwanaa, 
the seeond tiuit ul* the laiij;r Jh'dhiiMinati, the third 
that of the Mm* and the fourth tlmfc ni' Epic poetry. 
Every form ia ooinpurod with what Pftnmi says it- 



, 1893.] 



BOOK NOTICE. 



ought to have been, and each, departure from his 
grammar is recorded and classified. Omitting 
irregularities which are noticed by Pa nini himself, 
as belonging to the Chhandas or older (i.e> before 
him) language, the following is the number of 
forms found to be grammatically false according 
to his rules, out of the thousand examined in 
each work, (a) 6, (6) 27, (c) 41, (<*) 37. Prom. 
these statistics, and from, a consideration of the 
nature of the irregularities in each case, he conies 
to the following conclusions : 

1. That Panixii is nearest in time to the 
Grihyastitras. 

2. Tliat both the Aitartya Brdlwtana and the 
Brihaddranyaka Uyanishad certainly belong to 
a time earlier than his. 

3. That the Bhajjavailgitd certainly belongs 
to a time later than his* 

In his fourth chapter the author deals with the 
Panini's relation to the language of India ; with- 
out a clear comprehension of which it is im- 
possible to solve the problem of the extent to 
which Sanskrit was a living speech. The 
author first gives a brief riHHiHv of the varumw 
propositions on this }u>int which havi* hitherto 
been advanced, in \vl;idi 1 unity notice that be 
omits to. mention Soimi't's artfiuntMifa, contained 
in his csaays on tho luwsripUonH of Piyjidani, 
His own opinion it* that Panini taught th 
language spoken in India at IUH time, that 
the Sanskrit which he taught WUH, B 
practically identical with that of the 
and of the ftulmx, and that iu grammar, it 
only differed from UK*. MrdlMMutt* by tho 
absence of a few ancient formH, most of which 
were specially notwlhy him an Vedics iHuwiiarifcius, 
and from the Stitran by Uiu omihwion to nuti<uj 
certain loosely UHud form** sudi UK tbtmn which 
exist in every Language bosido the utriolor tmuB 
enjoined by gruumuu'. 

In suggesting that lM.uini taught in liis gram- 
mar the Aryan liuigiuttfis in, lim i*orm in which it 
was at the time goiumiliy *pok<*ti oven by tho 
educated in India, I think Dr. JuVliiuh gwon too 
far. That Pa^iini, in hia grammar, illuatnited 
a language which was spoken at the time by 
some persons, and probably by hiiusolf, i pos- 
sible, and may bo allowed ; but I, for ono, can- 
not admit that that Iwiguago waa in Point's 
time the gonoral spokon language of India, or 
even of tforth-Wortorn India* Ono ftuifc alone 
makes the ihiu^ HWW to me iin^oHnibltJ. IMutiii 
* probably lived Humtiwhcru alxiufe iJOf) B. 0., but titip. 

1 Of eom'rto I do itofc for a tfiomtmt jf^Ht that tho 
wozo only u Imudrud youei oidur 



posing him to have lived a hundred years earlier or 
a hundred years later, in thematter of the growth 
of a language reaUy makes very little difference. 
Jfowweknow that the V&lic hymns, which, in 
their original forms, were in the vernacular langu- 
age of the people who fat sang them, existed 
certainly some centuries before Panini. The 
older SrdJmanas, equally certainly were com- 
posed some centuries before PSnini's time, and' 
finally, the B&tras were composed about his time. 
On the other hand, the Asoka Inscriptions, which 
were in the vernacular language of the Court of 
Magadha, were fifty, or at most a hundred and 
fifty, years later than P&nini. Now, taking 
PiininTs own time as the standpoint and looking 
backwards and forward, what do we , see ? Look- 
ing backward, through a long vista of centuries we 
see the hymns of the Vfaw, the searchings of the 
Hrdhm&nas and the teachings of the Sutras, all 
couched in what is practically one and the same 
language. The oldest hymns of the Big Vtda 
have ancient forms, and it may be argued that we 
should exclude them, be it so. Between the oldest 
BrtUwM$a and PCininl at least one century musjj 
have elapsed, and the language of the BrdJmanas 
,nd the language of Piinini are identical. Be- 
tween Panini and Asoktt, certainly not more than 
a cmtury and a half elapsed, and tho language of 
Asoka is as different from that treated by P&nini, 
an Italian is from Latin. Nay, this was the case, 
although tho people of ASoka'a time had P&ninfs 
Grammar before them as a guide, and though the 
AsOlca Inscriptions show plain signs of a striving 
nf fcer stylo more in accordance with the teachings of 
tho Sanskrit schools than the existing vernacular 
of tlio day, Asoka, it is true, lived in Eastern 
Hindustan, and Pfinini in the North-west, but that 
can be of little weight. It is impossible to 
suppose that, while language developed along 
its natural lines in the east, that development 
remained arrested in the west. 



therefore, who maintain that P&nini 
wrote a grammar of the language generally 
ftpoken at Im time must account for two things. 
Before his time, for at least a hundred years z 
tho vernacular language remained, fixed, tra- 
chantfod, in a state of arrested development. After, 
his time, during at most a century and a half, 
and possibly during only half , a century, the 
tfumo vernacular language underwent a course of 
decay or development, as great as the develop- 
ment of Latin into Italian, This, too, during a 
time when it ha/d before it P&nini's great Gram- 
mar to keep it straight, in the right way, and to 

Plinwi. I am only stating the case in the most f avow; 
able way I can for the other side. 



224 



THE INDIAN ANTIQUAKY. 



[AtratrsT, 1893. 



arrest its development, as suddenly and fixedly as 
the development of Sanskrit was arrested. The 
assumption of such two conditions of existence in 
two periods of a language's history, one of which 
immediately succeeds the other, is too violent to 
be credible. 

But I have admitted that it is possible that at 
the time of Panini, Sanskrit was a spoken lan- 
guage. If it was not spoken by the common 
people, "by whom was it spoken ? The answer 
is, by the schools. 

From the earliest times the Brahmans devoted 
themselves to the study of the language of 
their sacred books, and no doubt they used it 
amongst themselves, in the schools, as a medium 
of disputation, and, perhaps, even, of ordinary 
intercourse. In later times we find, in the Rdmd- 
yana, Hanuman considering whether he should 
address Sita* in Sanskrit or in Prakrit, and no 
doubt this illustrated the state of affairs in 
P&nini's time as well. Brahmans could address 
each other in the holy language, which they so 
carefully studied and kept up in its integrity, bxit 
in communication with the outer world beyond 
the boundaries of their schools* they had to use 
that vernacular language of the people, which, 
descended from the dialects in which the Yedic 
Hymns were first composed, passed, regularly and 
inevitably, in the course of centuries, into (amongst 
others) the language of Asoka, and thence into that 
of H&la and of Tulasi Das. Call that Verna- 
cular language what you will, so long as it is 
not called Sanskrit. Many things add proof to 
the existence of this vernacular language at the 
timewhenSanskritwas fixed, nay, Sanskrit itself 
bears witness to it itself, on its very face, in the 
way in which it has borrowed some of those verna- 
cular words, in their vernacular forms, and then re- 
transferred them, by a process of reversed etymo- 
logy into what it imagined to be thoir original 
Vedic forms. Its mistakes in this process of rever- 
sion betray the secret, 2 No doubt in speaking 
Sanskrit in the schools many tilings were referred 
to, of which the original Vedic name was forgotten, 
and of which the vernacular form had perforce to 
be used in a form dressed up for the occasion.* 
In short, Sanskrit was used in the schools in 
P&nini's time much as Latin was used in the 
schools in the Middle Ages. It was habitually 
and spoken as a scholastic language*, and in 



Sanfikrit 

rred to (a^te, p . ICG) in roviaw. 

i*g Dr. MJMdonflll'B SantltfA Dictionary. This word ft 
fPojitheoldPrlkrita^^a. Sanskrit 
.and by a mfetake* etymology Burned 
^ 



the course of time had even branched out into 
scholastic dialects, as Dr. Liebich's statistics of 
the Sutras show. 

I think, therefore, that Dr. Liebich goes too far 
if I understand him aright, when he says that 
Panini's Sanskrit was 'the spoken, the living 
speech of the learned men of his time.' Unless he 



means by this that it was merely a school language 
of the learned, entirely cljaiinct from the general 
language of Hindust^; also spoken by, and 
actually the vernacular fcven of, these learned men, 
I cannot but consider him, and the many who* 
agree with him, to be labouring under a false 
impression. 

In concluding this subject, Dr. Liebich's classi- 
fication of the various stages of the Sanskrit 
language may be given here. Ho divides 
asjf ollows : 

I. Ante-classical 

The BcnhhifaB of the four Was. 
II. Classical 

(a) Brdhmanas and Stitras* 
(&) Panini'H teaching, 
III. Post-claasioal 

(a) Literature not governed by Panini ; 

The liJ]>ic .{mums. 

(ft) Literature uriwin under the influ- 
of Panini : the language 



of 

In the fifth olwpter Dr. Lkibieh combats Prof. 
Whitney's afcfcaclfH ou tliu Batiskrit grammatical 
school in general, and in tlui Hixth he applies the 
statistics already given to dtwiAing whether any 
portions of tlxo JfythuuUrttnyttAti Upanishad and 
of the Aitiirtya, Ifa&lwHuia aro older or more 
modern than other poriionn ; but I must refer the 
rcudor to both, llitm wwiyH dhmotly; as the 
demands of pact* do not allow mo to describe 
their contents. Sufltau it to Hay fchat with regards 
to thoKt^vaBotioiiHion ot* tho formur, he considers 
the whole of it (wiUi a wtwrvation regarding the 
5th book) to Ixs oarlu'r than PAnini. So also 
the AitwQijn Mrdhmma with the exception of the 
Slat Adhydya, 

This excellent and mont intonating book con- 
eludes with two umdiul apjKmdwoH, in wluch the 
author explainH the Pamuian touching on the 
gtmufl (pa>da) of the Verb, and on the formation 
of the Feminine of UOWIH. 



that aftgfoa WUH tho Sttimkrit wrU for nuu-arcane sprout. 
Boally, tho word IH <tarivci from i/r<* with ploonastio 
t?tt ( qtWHi t/fi^)- Tliuro a u*y examples of this sort. 
* Jtt*t an Falto Tom naiI to tlui Pope ia their fm. 
wortal oonyeratin : * Dimiiiium oyathi Toro apnd n* 
HiboxxuGGj* dioitur c(an(/w* (a dandy !)' 



DANISH COINS FROM TRANQUEBAR 














21 




























..iTT IS 



.n-r.-.-'L 





V 14* 




Clll I -QI7P 



SEPTEMBER, 1893.] NOTES ON TUL'SI DAS. 



NOTES ON TOTi'SI DAS. 
BY G. A, GBIEfcSOtf, I.O.S. 
(Continued from p. 206.) 

(7.) DdhAbalt. See above. Five hundred and seventy4liree miscellaneous ddlia and 

verses, 

The following may be taken as a specimen. They are extracts from other \rorks of the 
poet* 



lagi &u?aZa na jwa 7&ahun sapanehun mana bisrdma \ 
Jala lagi bhajttta <na Rama Jtahuh sfika-dh&ma taji Mma \\ 131 U 

Sinu sata-sanffa na Hari-kath& tehi binu moha na bhdga \ 

Mfiha ga& bhtit R&ma-pada, hoe na dridha anurdga \\ 132 U 

Binu bwwtisa bhayati nahih telii tin* dravahin n* Rdma \ 
Jidma^fifd bmn sapan&hu $va na laJia lisrdma 1) 133 \\ 

131, No happiness will be in life, no rest to the soul even in dreams, till a man b abandon- 
ing desire, that home of sorrow, worships Rftma. 

132, Without fellowships of the faithful, there can be no converse abont God, and 
without that converse illusion does not disappear. Unless illusion disappear, there is no firm 
love for Bftma's feet, 

133, Without trust there is no faith, and without faith BAxaa is not compassionate. 
Without Rama's mercy thero is no rest for life, oven in one's dreams. 

(7 a.) The Sat'sal, or Sovon Centuries, I have already discussed at considerable length the 
question of the authenticity of this work. Whether written by Tul'st Das or not, it certainly 
contains, and is ttio only work attributed to him which does contain, a systematic exposition of 
his religious opinions. It therefore deserves more than a passing notice. 

Although nominally in seven s(trga$ or parts, each consisting of a century of verses, this as 
not quite an oooarato description, for, us will be seen, each part contains a few more or less than 
a hundred- This lends countenance to tho theory that verses have been interpolated here and 
there. Tho object of tho work is purely religious, and though each d6M is capable of being 
quoted independently by itself, tho book is not a mfcre collection of disjointed gnomic verses. 
A clear connecting loading idea runs through the whole of each part. 

The verses may bo considered as falling into three classes, vb. gnomic, parenetic, and 
purely devotional. Tho majority belong to the second class, 

The following arc tho names of tho various parts :* 

Sarga L 9 FrtmfrlhMwMUia, Explanation of Faith as Affection. 3 One hundred and 
ten ddAdff* 

BargalL, VyAmn^parMaUi^MUa, the Explanation of Faith in.iie Highest form as 

Adoration. One lituufrod and three 



^ _ 

i STiOA Bfca, pupil of JtoiU fami, tho son of &Mh DaM fan*, if tts *h * * foUowing 
ing the various gar^u* to dlfftnwnt iiortions of Sltft'a body. Metre OMqflpi i ; 
Vrt jfi yrtJmd a>% l ^ ka *W*W* $*** ** ' 

VnMM ?ta w/iara Mma nwta cwniya Vhwb nan \\ 
MnfA ^^wa-toima, ftaiw<WWiite #M * I 
JLntvna iribM-siddh&nta JeMb hai bw7ww<* MA to U 
**M hai *#* ntya> *M MM TuM W W* 
All auto, m MAW *to**& W W " 



All auto, m MAW *to**& W W " 

Tbo Mtva on MtU a Affootiou i Ott's foot, thafc on Faith in tts BUM ^orm greatly to be 
waist, that o tho ***. of the Lor<l tocribad in Mgmas, filled wither, is ^!^^ 

e Doctnno 



WfVJLBUt IMUWU WAI VUV 4MnOWMi '*. v*w**v* iww* w - - " f\ JL * 

in hor heart, that on llw Dontrino of to-a is her nook, that on the Doctrine 

my oortainly (bo foim.l), U luir too, and that OB the Duties of kin** is her head, xmi am - - 

W 8 heart that from U^hmmj? to and tho SatVai shonia be a representation of SIta 

a Of. SA^Jilya I M i, 2, d&W Widiti-jijMwh H|ar4iwwVr Jiw5, Kow then there is a man to know tartii 
its highest form it is ait uffeotum fixed on God (Cowell). 



226 THE INDIAN ANTIQUARY. [SEPTEMBER, 189& 



Sarga III* Sunketa-valwokti-rdma-rasa-varnana, the Description of the Essence of the Lord 
by means of symbolical Enigmas. One hundred and one do/ids. 

Sarga IF., Atma-I6dha~nirdgsa 9 the Path of Self-knowledge. One hundred and four 
MJids. 

Sarga 7., Karma-$iddhdnta-y6ga, the Influence of the Doctrine of Karma. Ninety-nine 
i&hdt.* 

Sarga VL, Jndna-siddMnta-yoga, the Determination of the Doctrine of Knowledge. One 
hundred and one dfihds. Subject, the necessity of a spiritnal gaide for a perfect knowledge 
of the mystery of the Perfect Name. 

Sarga VIL, Rdja-nfoi-prastava-varnana, On the Duties of Kings (and their subjects). 

As stated above, a large number of the versos in the Sat'stri are repeated in the Dfihabali. 
Sat. I., 2, also occurs in the Bairagya Saiultyant (I,, 1 ) and Sat. L, 107, in JSai, 1 3 15. Both 
these verses are also repeated in the DokdbaU (1, 38). 

The part of the Sat'sai which is best known is the third sargff, in which varions devotional 
exhortations are disguised in symbolical enigmas, in the style long afterwards made popular by 
Bihari in his Sat'sai. As already explained, the authenticity of this part is more than doubt* 
ful. Each ddhd is a riddle, in which the true meaning is hidden to uny one not possessed oS 
the key. Two examples will suffice. 

JW/fl dhanafijaya rabi saliita Tulaw tatM ma-yanka \ 
Pray at a talidn nahin tamo, taint sama chita rahata asanlta \\ 5 \\ 
Literally this means : 

' The seed of Dhanathjaya with the sun, and, Tul'sJ, also the moon. Where they are 
manifest, the night of darkness is not, and the soul remains at peace and secure** This is, as it ' 
stands, nonsense. But Mja is a technical term for the esoteric meaning of tho loiters of the 
alphabet, and the word dhanaihjayv means also ' fire.' Therefore the Ifja of dhanaiiijaya means 
that letter, the esoteric meaning of which is ' fire,' i e,, ra. So also the Mjtt of r w, the sun, is 
a, and of mayanka, the moon, ma. These tln*ee together make up tho word Rdtna, and hence 
the poet means to say that when the name of lliima is manifest* the wight of ignorance- 
vanishes, and leaves the soul at peace. 

Again, 

BJiaju Jiari ddildh butikd bhari td rtijila anta | 

Kara td pada li&wdsa lhawa saritd tarasi tnnmla \\ 22 (( 

Worship, after taking away the first syllable of (d-rdnw, a synonym of) fcrf/flW, a gitrdetr^ 
and adding^ td to the last syllable of (r^, a wynouym of) rajiba, tho mouii (i.c. worship 
Baraa and SitA). Place trust in their feet, and at once dost thou pass over the wu of existence. 

The fifth sarga is a good example of the author's didactic stylo, and tho following free 
translation of it may be acceptable, as it contains TuPsl Dfcs's doctrine of karma or works* 

It will be advantageous, however, first to warn tho render as to the ground on which -we are 
treading. TuPsi Pas's system of philosophy was mainly that of the V6dftnta,-Bot how- 

5 ' Tnl'rf Bfls's use of the word Icarma, may bo gnihoxcd from OfltTi MM of fiiis wtry<t> where ho givos in illustration 
a goldsmitli as the feartft or agent, tho gold on which ho works lk . tlio fomtna or ulgoot m^tuil on (*.rs tho mat-orial cause), 
T t ti* OI ' n . a ; menfc aS th k * Tya r cffect ' K * r * a md torwn arc tn him alrnoyfc Mfnivtilunt tc-mw (.^, cW. 80). 
^ artlieU P fc witU ut P ros "PP in the existence of a potter, so without a ftarM or agent, thews 



freo from its law (l ' MlwU in<Kduttl is a itoru ' of harm (0>, and henoa 
u a S f e< ! ? lwaya prodaces its owu kiud attd not ****** 1**"*. ^ n Miviaual always romains 

Jut a water iHabBorbed by tho snn 
in the Supreme God, and yot is never reduced to nihllify (S). 



1893,] NOTES ON TTTL'St BIS. 2? 

ever of the school more usually known, that of Sankara, AcMi T a,-bnt partly based on the 
lesser knowu achool ot Banmimja, as developed in the H Bhdshya* Fifth (?) in descent from 
Bamtouja (HthJath century), in the line of religious teachers came RtaiftnancL the 
founder of the Bamfcwat Sect, to which Tul'si Das belonged. The philosophical Astern 
of the Rftmfuiujas is much the same as that of the BAmAwata. It is fc mat ters of 
detail of dootrinu that they differ. The main difference is the somewhat illiberal views of 
K Imfoiuja. He wrote for the firihmana and in Sanskrit, and his system of ceremonial pnritv was 
strict in the extreme. BAmAuoad was converted to broader notions by his expulsion from that 
brotherhood for an imaginary impurity, and this insult was the direct cause of one of the 
greatest religions revolutions which India has seen. A revolution, like the Buddha's, from 
intolerance to tolerance, from spiritual pride to spiritual humility, and from a religion which 
teaches that the highest good is self -salvation, to one which teaches love to God and a man's 
duty to his neighbour. That Perfect Faith in God consists in Perfect Love to God is the first 
text of the sormnn which Ramarumrl's disciples preached, and the second was the Universal 
Brotherhood of Man, for * we arc all His children.' BftmAnaud called his followers AvadMta, 
for they hud ' slmkcn oft ' the bonds of narrow-mindedness. To the happy accident of the 
insult, we owe the noble catholicity of Btoanand's disciple (greater than his master) 
Kabir, and this teaching reached its final development, and what is more, reached 
its acceptance by the masses of Hindustan, at the hands of TuPsi Das. 

Wo are, IIQWOVCT, unw morn coru-onicd with the scheme of philosophy on which this system 
WIB basod. TJu' mnin points of tliffcM-miru Imtnveon the Vedfuita, doctrines of Sankara Ichftrya 
and of BftmAiiuJH, niv tfivun liy 1h\ Thibaut, in tho introduction to his translation 6 of the 
YSdunfii /Mm*, mid a very IwiVf Hto'tuli, baHotl on his remurks, such as is necessary for under* 
standing TnlM I>As*H hingim-rc*, will snfliro hero. I Shall translate throughout the personal 
name * Bftma by c Tho Lord.'* 1 As J)r. Tliibant snys of ItfimAimja 'The only ' sectarian" 
feature* of I hi- Kr/ Itlnhhijti is, that it irlcnh'fioH Bnilimun with Vislnm or NiMyaua; but .... 
NiWipwi isjn fiwt nothing but niiothcr iiiuuo of BnihttttH,* So also TuVsi DAs identifies 
Brahman or mviira with tint llama iwanw.tiou ot Vishuu. 



Tho koy noto of Bftmanuja'N ayHtom is a personal Supreme Being, whether called 
Brahman (nriifiTK NaiM\injia, nr Hiiiii t irnXXwy 5w^ir<wv juo/xfr} pia> According to Bankara, on 
the woutniry, Hnihiuan, ihr Snpn-ini* IKMIJ^, Hut highest Rolf, is puro Intelligence or Thought, 
ftr wliicsh eiiijin f.o i i! wkiun ( hinjtr puro ' lioin^* Almolntely nothing etui be predicated of it* 
All tho worlil aiMMinil tis is .simply a jwji<'.t.ioii of this absolnto intelligence in association 
with Mtlyti ir ilJnsimi, :wl, us soassdrinttMl, Hinhman in called Ifivara, the Lord. Each soul 
0'tort) IM piiw Hriilim:) ii.iiiKi Mit'iM^i'i^ntit uf Imclily orj^iiH, ftiwliuimtal functions which make up 
tlMmliviilmi,l, Mii.1 whii-li sr|;uMfr cnitl di.si.in.u'ui.sh ono HOII! from another, are mere mdyd and 
unreal. So Jilsu nil <l/|M'ts uf M.t/niii<ju, vuiitinii, A M the oxlonwl world, are mere mfaj&\ the 
only tbin^ fl;tt rijilly '\'iVf,s is l)n N*til ( Uir projcrtion of tho supreme (param) qualitylesa 
(MrtjHHtnu) Mniliiii:iii. Tin- n*u riiliYlih'ni*l soul is miablo to look beyond the veil of mdyu, 
ami blindly idottiiir . it .i-lf \\hii iN ntljniicfN, tin* hnilily oi'gniifl arid cognitions which make up 
tins individual. iH.liu-; iuvrtitH^ liuiitrd in kmuvlt'dg'o and power, as an agent and enjoyer. 
As suiih it ltnnl**ris if^tdl 1 \\iili i!'* i-n-i'lj und il<>inovitof its action B, and as a consequence 
is Huljc(tt to u ciitiMiiii.i.1 .si'i'it'.-* itMiirtlis and rrlnVihs into jii(inifcy t oacsli of which is a direct 



* N<w in fiiur- irf pMM'ntf *. ( n JH u< ^iiW. //'/, Tliftf r J l nI'Ht DIU IH noMMiilMiftl ii proftwod follower of HdmAnnja 
I'roni lid* iiUr j.iui f..^ Mi*m' t <..| the A/i*N.t/ifr'i*ii//nf JJiimliin P^tiak. H pcaisos SStA, Bdma Hauu- 
mat, (liuiAsji in..! TiiJ'..'! I*,, , '}),,,, i,,, trM |. rt on ' ^/./i/M.?w/-/.wi/rt yfabfila tllMmkn ttirak i j wa \ Tfel&r&wct 
J*/'?y?v rhiMtqn lin tt tli;< .V' 1 . Ttf tifi^i.u* w.uhi n<t havt* liwniik UAuuuiuja'H uauio so prumiaantly forward, were it 

HOfc ^TimkHi' in f f* uhjn I if )|i , n,,tU. 



1 Imvr uiH-t*i in h-yuJH njf 9hi- /'ffi?;>Ui in mmllitrly tmniilatlnir I^mi Hnri, BftffhMr, 
iw *(*!," Asilh* (mint iMi.r Miitch i)ti.*nMt I ^vnltiM following rutoreuooB to tbat work* I. 125, 335, 357,, 
, 305, 408: 11. T, II, li| it., ;!i, M ff,, :'U, U7 ; IJI.381. JKuJ 



228 



THE INDIAN ANTIQUARY. [SEPTEMBER, 1893. 



consequence o its previous actions. The only way of escaping from this weary continual 
round of births, is the recognition by the soal of the soul as one with the Supreme 'Brahman, 
_ the highest self- By such knowledge the seeker after truth withdraws from the influence 
of mtot and, at the moment of death obtains immediate final release, being absorbed into and 
altogether losing his identity in the absolute Supreme Brahman. He once more becomes 
himself pure "Being," without qualities, cognitions, or identity. 

On the other hand, according to Rilmilnuja, Brahman, the Supreme Being, the highest 
Self the Lord 7 is not pure Intelligence, though Intelligence is his chief attribute. So far from 
bein- pure < Being,' devoid of all qualities, he is endowed with nil auspicious qualities. The 
Lord (I quote Di\Thibant's words) is all-pervading, all- powerful, all-knowing, all-mercif ul 5 
his nature is fundamentally antagonistic to nil evil. He contains within himself whatever 
exists ' * Matter and soul (aoMt and chil) constitute the body of the Lord ; they stand to him 
in the* same relation of entire dependence and subserviency, as that in which the matter forming 
an animal or vegetable body stands to its soul or animating principle. The Lord pervades and 
rules all things which exist, material or immaterial as their anlarii&minj or inward ruler. 
< Matter and soul as forming the body of tho Lord arc also called modes of him (prak&ra): They 
are looked upon as his effects, but they have enjoyed the kind of individual existence -which is 
theirs from all eternity, and will never be entirely resolved into Brahman. Creation (as both he 
and Sankara agree) takes place at intervals. Between each period of creation, is a period of 
pralaya or non-creation, during which matter is unovnlvod (*vyabta)< and (according to 
Bamunuja) ' individual souls are not joinod'to material bodies, but their intelligence is in a state 
of contraction, non-manifestation (tai&foha): During this pratey* period Brahman is said to 
be in his causal condition (UrandvastU)* ' When the pralaya ritato comes to an end, creation 
takes place owing to an act of volition on the Lord's part.' Primary imevolved matter becomes 
gross aud acquires those sensible attributes (such as visibility, tangibility, &c.), which are 
known from ordinary experience. 'At tho same time Hie souls enter into connexion with 
material bodies corresponding to tho degree of merit or demerit acquired ly them in previous 
existence ; their intelligence at the same timo undergoes a certain expansion (viktlia). The 
Lord, together with matter in its gross state, and the "expanded" Route, is Brahman in tie 
condition^ effect (Mrytvasthf). Cause and effect are tlraH at the bottom tire same; for the 
effect is nothing but the cause which has undergone a certain change (yariydma) .* 

There is thus, as in Rfimfmirja's system a never ending round of liirthfl influenced by former 
actions, and the only way of escaping from tho endless chain JH cognition of nnd meditation on 
the Lord, a thing which can only be done by His grace. There is no veil of win/a, us there is 
in Sankara's system, between the soul and the Lord : but without the Graco of iho Lord, true 
understanding and true meditation is impossible. He who obtains that grace obtains final 
emancipation, aud an everlasting blissful existence. He doow not become aluwirbed in Brahman, 
but < enjoys a separate personal existence, and will remain a personality for over.' The release 
from scnhsara, the world of births and rebirths * means, according to fiiinkain, tho absolute 
merging of the individual soul in Brahman, duo to tho clismiHfial of tho erroneous notion that 
the soul is distinct from Brahman; according to RamAnujait only xncaim the Honl's passing from 
the troubles of earthly life into a kind of heaven or paradise, whore it will remain for ever in 
undisturbed personal bliss*' 



The above brief abstract of Dr, Thibaut's luminous comparison of those two sister 
philosophies, will, it is believed enable the student to umlorsiaud tho pavonctic Hide of Tul'sl 
Das's writings, and in concluding this portion of tho essay, I will give one more quotation from 
Dr. Thibaut, which (rem acu tetigif) accurately sums up the hintory of thin side of religious 



^ote taat according to Sankara there are two conditions of Brnlnunn, n liwhoi', whiuh is Uralmuwi, pure 
latdligenoe, param mrgun<tm Brahman a lower, aHHociatwd with m4i/4. npartttn M.WM /in'/urnm, known as 
J&a' ioU Bi&nxtaija, knows only one condition of Brahman, with which mtwo fimra, tho Lord, is 

' 



SEPTEMBER, 1893.] NOTES ON* TUL'SI DAS. 229 

thought in India, < Although this (Sankara's) form of doctrine has, ever since Sankara's time 
been the one most generally accepted by Brahmanic students of philosophy, it has never had any 
wide-reaching influence on the masses of India. It is too little in sympathy with the wants of 
the human heart, which, after all, are not so very different in India from what they are elsewhere 
Comparatively few, ovon in India, are those who rejoice in the idea of a universal non-personal 
essence in which their own individuality is to be merged and lost for ever, who think it is sweet 
to be wrecked on the ocean of the Infinite." The only forms of VAdlntio philosophy which are 
andean at any time have boon really popular, are those in which the Brahman of the UpanisJiads 
has somehow transformed itself into a being, between which and the devotee there can exist 
a personal relation, love ami faith on the part of man, justice tempered by mercy on the 
part of divinity. The only religious books of wide-spread influence, are such as the Bdmdya* 
of TuPsi Das, which lay no stress on the distinction between an absolute Brahman inaccessible 
to all human wants find sympathies, and a shadowy Lord whose very conception depends on 
the illusory priumplo of mrlgti, but, love to dwell on the delights of devotion to one all-wise 
and merciful ruler, who is able and willing fco lend a gracious ear to the supplication of the 
worshipper.' 

With these introductory remarks I submit the following analysis of the fifth, or karma, 8 
sarga of the - 



The commontutor Daij'nutli'H preface to this part is not uninteresting and must first be 
quoted. * The subject matter of this part is an account of the doctrine of actions (karma- 
nddhdnta-iHirnaHtf), Now this Jtarma'h tho primal cause (ddi-kdrana) of all things. This Toarma 
may be good or evil (*u/'Afi*M/;Aa). It iu, IIH it were, the wings of the bird-like soul (jwa-rupa- 
jpufo/tQ, wings by tins support (AlhAra) of which the soul continually makes progress (gatfy 
Moreover, good am! evil hitrautit over onumain naturally from the soul, good, such as giving 
water to tho thirsty, ftiflH to Uio hungry, sotting on the right path those who have gone astray, 
leading the hoat-opprossod to shade, and tho liko, evil, but they are countless* Or again; 
everything doable? (ytipal karttwyatA) is forme, as for example, calmness, self-command, patience, 
trust, Tho six kinds of rtjlitfioiiH meditation, freedom from passion, desire for- salvation,- and 
other means of obtaining perfect knowledge are all examples of karma. Or again ; hearing the 
Scriptures, chanting liytmiB, prayer and adoration, faith, these are all Jearmas Or again; no 
karma which may bo <lomi contrary to a man's position in life or caste can be considered a good 
one. TlniHi tho hiiuifltcm of fclie tree of karma extend to lieil (naraJta), to the lower heaven 
(wartja), and to tho abode) of HU promo bliss (wukti~dh&M<tn\ and are (the soul's) one support. 
Whcrovor tho soul may #o, if it do karma with a selfish object (savdsilca forma) (e. g., to obtain 
salvation), if, must remain dupumtanii upon fatrma alone, which thus becomes its fetter j but if ii 
does karma with no HO] f mil object (ni'ruiniktt forma), that is merely in order to please the &o*d, 
thon l&artna iH no lonj^ot* a futtor ; it givon I'jiitli and salvation, nay, it is an agent (kartri) of 
both. .For tixiimplc, Priihu when lie nacriiicod, had wo selfish object, and became endowed with 
faith to tho Lord, but through performing a Hauritloo with a selfish object Daksha fell a victim 
to coliunitiuH, Ho Dhruva porfurmorl nnsoliiHh austerities, and obtained faith, but EHvana per 
formed solliHh auHttsriiicw and wronglit lib own destruction. AmbarJsha obtained faith, through 
his mwolHHli Kottriiitiu. Other oxiiTtipleti of harm* are, unselfish justice, as in Tudhishthira, and, 
selfiHh (karma'), Jaranandha. ThuH a man who relies on selfish "karma attains only to the lower 
heaven (warya), un<l having tluiB oxhauRted his merits mnst again be born in the world of 
mortals. Heiiou, in fmlor in attain to faith in the Lord, a man should only perform good 
barman. ThiM oueun of tho doctrine of karma is fathomless and illimitable, but with the aid of 
a spiritual toaduus oriu croHHOM it as m a boat/ End of Preface. 

Toart, OotiHidor thy body a* worthy of honour, for the Lord himself once took the human 



8 Tho fifth wirj/ft i dovottnl to tho doctrine (afdklMnta) of *m, and the sixth to thedoctrine of jftdiut. There is 
no reference hero tu tho Aarma-ftdfieja (jptfrwnnlm4i*A) and 



'230 THE INDIAN ANTIQUAEY. [SEPTEMBER 1893. 

form (and became incarnate as Rama), 9 and knowledge of the non-dual (advctita) Lord is never 
far from it (1, 2). Tbe holy man alone understandeth the mystery of the sun and the water, 
and obtaineth nirvana (3). The Lord is like the sun which draweth water from the Earth 
in the hot season and again dischargeth it upon the Earth in the rainy season, never desist- 
ing in his course (4). He calleth the holy to union with himself as the magnet doth steel (5). 
Even as the sun's action in giving 1 water is visible, but in taking water (by evaporation) is 
invisible, so is the action of tiie Lord, which can only bo learnt by the grace of a spiritual 
guide (6); for every one knoweth what is before him, visible to the eye, the gifts of the Lord, 
but who knoweth what happoneth after death, when the Lord absorboth (lay a) a man to 
himself (7) 11 ? Even as water is drawn from the earth to the sun, and is not lost in it but 
remaineth water, even so life goeth to the foot of the Lord, but is not aborbed (lay a) in him 12 
(8). Each according to his nature taketh his store of actions (Jfarma) with him, and where'er he 
goeth he beareth its consequences (9). As a. seed (or Earth-bora material cause) changeth not 
its nature, but always produceth its own kind, so doth a man when absorbed (laya) in the Lord 
still retain his individuality (10). Thus, all tilings aro in the Lord, yet is lie not affected by 
them, as a mirror is not affected by that which it reflects (11) ; for karma (i. e. actions) cannot 
be wiped away, 13 it is like a series of waves ; the actions of: a man's present life (kriyawdua) 
are the result of those of his former lives (paihchita) and CIULSO thoue of his fnture lives 14 (12,13). 
Actions (karma) are of two kinds (good and bad), ir> and tho Lord alone is entirely free from 
them. Few there are who can understand this mystery (14). 

But the holy man, who is absorbed in faith in tho saving power of tho Lord, doeth every 
action only out of adoration for his Lord, and never locket h back (15). Ho miohangingly 
looketh upon Sltf* (the energie power of the Lord) as tho giver of happiness, and upon B/fima 
(the Lord) as tho taker away of his woes; tho moon and the HUH of tho night and day 16 of his 
faith (16). The holy man's one joy is in Situ, tho tender, illuminating moon of hi,s faith (17} 
and as gold gloweth in the fire, so gloweth tho soul of a holy man in the cool rayw of that moon, 
easting itself at their feet 17 (18), 

Mankind, in their own obstinacy, keep binding themBehrcw in Uio not of notionH (or works) 
(learmd)> and though they know and hear of tho bliss of thoso who haw fuitli in ilia Lord, they 
attempt not the only means of release (19). 'Worku (kannft) arc a fljmlur'H thruad up and down 
which he continually runneth, and which is never U'okcn; so works lead a mml downwards to 
the earth, and upwards to the Lord (20), 

Thy nature is ever with thee, and whore thou art, there IB thy nnfairo too, nor is it set 
aright till thou has learnt association with the holy (21). If, rut tho VfltUuf win do, we talk of 
an individual's subtile body (aMeshma iarirn) and hit* grower body (tlhiiln ittrfrtt) them there is 



a This is not the interpretation of Baij'nath, and dapcnuU on a vending y tanu i,stKi<l <>f ytttau* (yntna) in the 
first lino* 

10 It will subsequently appear, tf. Vss. 8 and ff. that thu is very different from the nirvhiu nf llutldliiHiu. 

" Baij'nAth's explanation differs hero. 

" For the Lord is devoid of karma (n-karma), and cannot booomo ono with a wkinna Knul. 

" The argument is that a soul can never toe taolf torn its Awriiw, whilo tlw Lord w ovr fwo from kanna, hence 
the two never can become ono. A-Jcarmn cannot unito with no. ft anna, 

i* Ear (actions) hoe thus threo aspects, that which SH bring doni> nw (Wy/iw^a;, whlcli w tho nwnlt of that 
whxch has been done in the past (raiftrftite), and which is tho caw of that wlik-h lm* tii bo dim* in f.U-uni (prMdhct}. 

L * ? glV ,f ^ altemitive oto^ft*ion. J roy that, witii rofnmujo to tho f utnra, tin. prumMit nnd tho part 
Therefore the two kinds may bo, on tho ono hand m \*kto< (iuuludliitf W tf mdiw) and 



)f att<1 th ' <ky ' of fawM (y^ft). Tho darkiumH of night is 

is <worka ' (Mhmn]t whiuh 



T f ^ ld> 8 Btoft and Sta flestroy tho dross M) of h*" ^to- however, 
the 



1893.] NOTES ON TTTL'SI DAS. 



231 



no difference between them. The faults and virtues of tlie subtile are all found in the grosser 
body (22). 

. As water for four months cometh from the sun, and' for eight months goeth to it so are 
the souls of men; they return to the place whence they came" (23). The water as it cometh 
is visible, but as it gooth is invisible, even so is the going of the soul hard to know without a 
spiritual guide (34). The wicked man gooth along the path of sorrow and is reborn to miserv 
for countless generations (36). There are the two paths of bliss and sorrow, but without 
the grace of the Lord they cannot bo recognised (26), and it is not till he experienced the 
sorrow of these perpetn.il births, that he oalleth for the moon, R way of Slta (wisdom) (27) 
Once a holy man troadctli on this path his woes disappear. For that path leadeth to Stta's 
(wisdom's) feet, which guide him to the feet of tho Lord" (28). This moon of wisdom distilleth 




t experience, seeth them in sorrow, it falsely 
accuseth her of the fault, though, with a spiritual guide, all that sorrow would be wiped away 
(31). Learn tho partible of thu rain-cloud, which sheddeth water and maketh the whole world 
to rejoice. But, though tho rain also causoth the jawfa plant to wither, no one blameth the 
cloud (32). The moon drawcth poison from the earth, and yieldeth nectar in return; such is 
faith which dostroyoth tho holy man's sins, arid givoth him peace (33). 

Again, tho finroo rays of tho sun draw moisture from the earth, and the cool rays of the 
moon givo INM& iic'chir. 30 Koch is tho complement of the other, so is it with the Lord and 
with wisdom (,'M, tt5), 

The pui'lh IH like tho grosser (#UMa) boily, and water like the subtile (sdkshma) one 
(which is iibsoi'hoci hy tho sun, and givoii out by it aguiu). This requireth a spiritual guide to 
understand 



The just man udoruth tlm cool rays of tin's moon, while others are seeking refti^e (at 
in tho fioreo rays of tlm Him 21 nndcu^o difficulties and miseries (39), Therefore flfoiJ4 a, man 
by every possible tlovico suok aHHouintion with tho holy, for this eodeth finally in, union with the 
Lord (38). Tako thn part of a servant, which leadeth to happiness, and noti that of a master 
(which by pritlo and uouHduuoo in good works) leadeth to misery. Remember the fates of 
Vibhlshuiui and RAvitwt (30). 

1 The moon producuth coolness* and the SUE heat,' (so saith the ignorant), but neither 
produceth oithor; eotmidtir thou this carefully (40). No one ever saw them do it, yet everyone, 
calleth thorn Hho eool-iuiikw ' (&ta*har&) and "the heat-maker* (ushna-lcard)) and saith, 
therefore it is into, arid (uutnot bo fulso. 1 But tho maker of heat and cold, of sun and moon, 
is the Lord alouo (41). Tho very VSdaa toll us of the virtues of nectar, how a draught of it 
destroyoth di'souso, and Imnguth the dead to life, y*t even it is subject to the,I*02$*a will 23 (42), 
Every one knowoth thai, the property of oarth is smell, of water coolness, of fire heat, and of air the 
sense of touch, and ihuir existence i accepted as proved, although they cannot be seen 33 (43). 

18 That m to nay during ilui pmlayci poriod (see above) during- wb^ch matter is unevolved, and intelligence is in 
a state of ooriirantiou, whcui thu Lord h in hifl causal ntate* 

16 Btiij'nttth'rt <H>nmoai,ry in iiJHtructive. ' A father oannot cherish a young child. The mother cherishes it 
and bringH it to tho fittltur, HO, A. f 

80 Or, tho HUH K-JVOH ftory rayn, aud the moon coolnesa, 

ai i. 0. Hooking to know tlio nujiromo deity at; ooe, by pure reason, without an intercessor, or by means of 
good worlcH alono. 

* Jb for iiwtiuioo, tho Hhowor of nootar after the bftttla of Lanka only brought the bears and monkeys to life, 
and not the r<U*/mHri. 

88 Bead, 0am<ta tfte api uthnaM *$aria vidita jagajfact. A reference to the well known categories of the Kyflya 
philosophy. In fcho following 1 verso, &la ofcwfc ptima : chetetm = pardbrahmarApa = R&machandra. Iam 4 
indebted to P*n'Jifc Smlhakar DvivtMUorthe dxplaation of this Tery difficult verse, of which the commentators 
available to mo can mako no H&BMO. If, in verae 44, we could road Wakha a instead of HWTiafa, the passage would 
be still easier : * So in theso (L e. the faithful} the Pure Almighty is not visible, but is revealed, &c.' 



232 THE INDIAN ANTIQUARY. [SEPTEMBER, 1893. 



In them all is visible the Pure Almighty Lord, who is revealed easily to the heart by 
the teaching of a spiritual guide (44). Of this nature is the supreme knowledge, which only 
a few hy the grace of their spiritual guides obtain, and thus become for ever holy and able to 
understand (45). 

As the young cuckoo deserteth ibs foster-father, the crow, and seeketh its own kin, as soon 
as its wings are grown, so the soul, when it gaineth wings of intelligence (ehoitawja) aban- 
doneth things of this world and seeketh the Lord (46). An even mind (samatd) and clear 
discrimination (viveka) follow from abandoning mundane welfare (svdrthu)** (47), yet all men 
clamour for the latter, though not one desire is ever perfectly fulfilled ; for, void of knowledge 
( jndna) their delight is in ignorance (ajhdna), aud their trust is in their hard and evil intellect 
(48). But that only is welfare (svdrtha) which dostroyeth woe, and a spiritual guide alone can 
point it out (49). They desire this welfare, which is an effect Qsdrya), without doing those things 
which are its cause. Learn, saith Tul'si, the parable of the cotton bush, and the sugarcane 35 (50). 

Every one confesseth that the effect (k&nja?*) is a necessary consequence of the material cause 
(Jsdrawi), and saith Tul'sJ, thou and thou alone art the agent (Mra or kcuttrfy which acteth 
upon this material cause (51) : for without an agent there can be no effect, and how can he attain 
(to his effect, i. e. salvation) without the instructions of the spiritual guide (as a material cause). 
The agent acteth upon the material cause, and the effect is produced, but, under the influence 
of delusion (moha) the agent acteth 'not (goeth not to the spiritual guide), and hence the effect 
cometh not (53). For the effect (*,e. salvation) never comoth without) tho action of the agent 
upon the material cause (e.g. faith), as surely as waves come not except from the action of the 
wind upon the water (54). The ultimate refuge of the agent (towards which lie should act) is 
the Lord (5*5). The agent and the material cause are tho two CHsentialy. 27 By them thou 
becomest free from impurity, and endowed with faith in the one Lord, while harma (actions) 
waxeth or waneth (as their effect) (56). Where there is a material cause, the action (Tsarma) 
must be produced (as an effect) self-born like the sweat-born insects* 28 No one sees them 
produced, and yet they come (57). 

From unholy actions (karma) holiness cannot como. Wash thyuelf cl oar of unholiness, and 
be holy (58). Show love to all creatures and thou wilt bo happy (69) , for when thou lovest all 
things, thou lovest the Lord, for He is all in all (CO). Thou and tho uinvorso tt.ro made of the . 
same elements, and in thee dwelleth thy soul (jwdtman)> which lliou cauHt not know till thou 
hast gained perfect knowledge (61). This knowledge may como in a Biuldon inspiration, or 
from humbly sitting at the feet of a spiritual guide (6*2), Learn from thy guido to distinguish 
effects (Mrya) temporal from effects eternal (63) ; the night m dark, lot tho sunrise of 



a* Defined as (1) sundart wnitti,, (2) atar Ul sugandf^ (3) sundair veuian, (4) WMhan, 5) i/dw trin, 
(7) uttam Ihtfav, (8) gajAdi, 

& "Worldly welfare consists in fine clothes, sweet food, and tho like. ThoMQ arc* offootH, and cannot bo produced 
without wearing cotton, ana pressing the sugarcane. Tho preparation of tho cotton and of tho sugarcane are 
therefore the material causes of these effects. So also thft supremo welfare, or Halva tion, ta an onVvfc which neoes 
sitates a material cause. This material cauae in true knowledge, faith and thft Hko. Horn tho dry cotton bush 
represents the dry (nftwa) path to salvation by philosophy alono, while HUgarcjane ropromntB tho Hwwb (sarasa) 
path to salvation by faith in the Lord. 

* I follow the reading Hrana-Mra j/3 t *d tain. 

M Baij'n&th says, these two of tho three (agent, material cause, and uffoafc) arc tho oHHOntiolM, because when the 
agent acquires belief (IroddAd, not IhMi ; of. J&'li.idilyii, 24} ho tipproachoH material ausH, mush as association 
with the holy. By the power of these his mind (ma/tias) is directed to tho Lord, and ho dooH work* (fi,d/www) such 
as hearing the scriptures, hymn-singing, adoration and tho liko from which lovu (jw'waw) ariHOB. Thus his 
$sa&stio wisdom (ti.vaita-'bucldU'), which waB foul, is destroyed, and into hiw pure mintl mouiMtic diHcriinination 
wftiniw, ^and with pure afeection he will obtain tho Lord. So also, when tho oRimt lUwociiAttiH Avith tho worldly, 
fea3rtftft-T!po& mysteries after their fashion, and any purity which ho originally had it* dnstroyocl, tho mind becomes 
s^teAbed to things of the senses, and owing to sinful karma increasing, tho agent gains tho dtfhty-four holla. 
'ttoadnty sftitla Tul'st D&s, make association with tho holy a material cause, 

, -which are classed as a separate order of beings, distinct from thoao which aro viviparous or 
m no parents. 



SEPTEMBER, 1893.] NOTES ON TUL'SI DAS, 233 



knowledge shine, A man cannot trust for salvation to his good works (karma)* for often do 
they mislead and the wisest are thereby made fools 80 (65), A work (karma) done for mere 
reputation (ndma-lcdra) defilefch, for it is done without considering its effects (66). Flee evil 
communications. Holiness waneth when near wickedness, as the moon waneth when 
approached by the sun, and waneth as it goeth farther from it (67). 

As thy father and thy mother were born, so hast thou been born, but thou art not one 
with thy father and thy mother (thou art only one with the Lord) 81 (68). Hence thou art 
one with the whole universe (which is one with him), yet, at the same time thou art a distinct 
separate being (69). 3a Even as gold is made into various ornaments, but still remaineth gold : 
so is -the soul, and only by the Lord's grace can the wise man test it (as a goldsmith testeth 
the ornament, and knoweth that it is gold) (70). 33 It is one thing throughout, yet it hath 
many qualities and many names, 8 * beyond the possibility of counting, and thou canst only 
ascertain its true nature with the help o a spiritual guide (71). The gold 86 is the root- 
substance, and it is only the adjuncts (wpddhi) of name, form, <fcc., which cause it to appear as 
the countless ornaments of the body 38 (72). The form of the root-substance may change owing 
to its adjuncts, and according to them it is beautiful or the reverse, and only the clear intellect 
considereth the effect of these qualities in his mind (74). 

When 87 thou seest the outer form, give thou it its name and tell of its qualities only after 

* I retain throughout tho word karma bosid.es translating it. Here it means good works, which, I may note, 
are of throe kinds, those done for the love of God (wdnemfca), those done for personal salvation (Myika), and those 
done for mere reputation (wfcwa-Mra). The names, however, do not agree with the descriptions, which are 
Baij'nfith's. 

M Baij'nftth gives several examples. Two will suffice to explain the author's meaning. The pious ISTriga gave 
the same cow to two Brjlhwans by mistake* and was cursed in consequence. Here a good karma led to a bad 
result. Ajftmila, a notorious sinner, accidentally, and not intending it, uttered the name of G-od when at the point 
of death, and thereby got salvation. Hero a bad karma led to a good result. Hence the moral is, put not your 
trust in fannn or worku, but in faith in the Lord. 

31 All oommontatorn explain this by a reference to the Sflnkara doctrine of MSyft, which was ignored by 
JR&rnftnuja, who only rocogiiizGB tho Lord in two conditions of cause and effect, ftdr<mdt<orf%d and Mrydvastha, If 
the interpretation in truo (which I greatly doubt), then Tul'sl Das has superadded to Bdmdnuja's doctrine, a doctrine 
of fofctt-ttidyft. Baij'n&th'B explanation is as follows, As a son is born from the union of his father and his 
mother, so the soul oomoH into living being from, the union of the Lord (tsvara) and Mdyd. At the will of the Lord 
Mfiyfl became taUi, and thon became a triple -qualified self (tfiguqdtmaka). M&ya has two forms, viz., of cause and 
of effect, and IflVara projected a portion of himself, like seed (vtyavafy into the causal form (&^o^r%a, rajas}. 
Thence was produced tho HOU! in a condition of forgetfulnoss of its true self, and imagining its body, &c., to be 
its real self. At tho same time M&y& in its form of effect (Hryo-riijpa), having deluded the organs of sense, &c., 
and having caused thorn to forget happiness in the Lord, made them devoted to temporal happiness. Hence 
the poet tells the soul not to think himself ono with his earthly father and mother, or even with his supreme 
parents laVara and ktimua-rfym Mfty/l, but to recognize himself as really one with the Lord only. 

** Horo wo comu batik to MmAuuja's doctrine of the eternally separate individuality of the soul. There is 
nothing about tho xMi'mdyti iu tho text. Indeed in d$h& 16 the poet apparently treats SJU as a kind of &&i, 
and ho assuredly would not call liar Mflyfl. 

OT Baij'uAth camcs on hifl explanation, Just as gold is made into many ornaments, yet still remains gold, and 
its quantity romniim uuclwiitfod, and is not diminished, so, with MAyft for a material cause, the formation of bodies 
takes placo, but tho truo niituru of tho solf (Mma~ tattoo,) is in no way minished, but ever remains unaltered. 

M Gold may him* many qmilitios, e.g, t it may be used for charity or for debauchery, for food or for clothes, 
ornaments, and HO on, and many namosj, as, a specified coin, a bracelet, an earring, and so on. 

!JB According to JJuij'nftth, r}<in<lhawt is a trade term used by goldsmiths for gold. So also S$sh Datt SarmA. 
It IB not given iu tho unnikl dictionaries. 

80 Boij 'until s,y oruumonta (bhfahana) nro of twelve classes according as they are worn on the crown of the 
head (1), forohoad (2), car (), throat (t),'noB (5), arm (6), wrist (7), finger (8), waist (9), foot (10), ankle (11), toe 
(12). Each of thorn* cLwHuit contains countless ornaments. 

87 From tho 44th to tho 74th MU 9 tho poot has dealt with the question of the soul recognizing its own form. 
He now doak with tho quoHtion of recognising the form (riipa) of the Lord. According to Baij'nath, the Lord has 
five principal form*, vfe. (1) Anteryfanto, tho Inward Buler, who is void of quality, nirguna, (2) Para, He who 
becomes incarnate, liko Itflma, out of pity for mankind, (3) VyUM (not explained), (4) Vibhava, He who becomes 
incarnate for wpeoial purposes, such as Npisimha, &o., (5) Arch& t Local forms, such as Jaganndtha, &o., No. 25 
have qualitioa (a?ttr*a). Antarybmin (inward ruler) is usually mistranslated by Hindi scholars as antayntoivn, 
the inward knowor (antar MjAnat, 



234 



'THE INDIAN ANTIQUARY. [SEPTEMBER 1893. 



careful thought (75). The Lord is ever endowed with all auspicious qualities, 38 in whom alone 
is the hope of ultimate salvation (76). There is only one easy, simple, means of approaching 
this town* (with-quality) Lord (namely faith), while the way of knowledge to a nirgmum 
(without-quality) Brahman is full of countless difficulties (77). 89 In that one Lord there are 
four classes of qualities, 40 and say (0 doubter) what existeth not within these qualities ? All 
things Ire included in them, a saying hard to anderstand (78). The holy man knoweth 
the secret of the universe from Basfc to West, and without that knowledge how can one wipe 
out one's heritage of woe 41 (79) ; for the disease which hath doubt and sorrow (or error) for its 
root giveth unmeasured sorrow, as snakes seen in a dream, from which a man cannot escape 42 
(80). The snakes to him are real things, until ho openeth his eyes; so is this sorrow real, till 
the eyes of the soul are opened by hearing the words of the spiritual guide (81). As long as 
hope (in things temporal) but toucheth the soul, no full sight of the true object of desire can 
be gained ; even as, in the rainy season, as long as rain comoth not, the husbandman is not 
satisfied (82). As long as the soul hath ever so little desire, every one is greater than it, 4 * but 
once a man entirely loseth all desire, who can be greater than he** and ho obtaineth in the end 
the supreme home (83) . 

The cause (kctrana) is the agent QcartrQ (i.e. Brahman) immutable, without beginning, in 
the form of the uncreated, free from blemish, and incomparable. From, it cometh many effects 



88 sMw&gwcb-m&dhurya (or diw/a) gman fcari ag&dh. It will bo soen that Baij'nAth in tho above note 
says that Antary&min is nirffuw. This is directly opposed to RAmftnuja, and i not stated by Tul'sJ Dfieu 
Baij'nath adds that he is both chit, soul, and aMt, matter, which agrees with RAmanuja, who says that these form 
the body of the, (sagrwyO Lord, and are modes (praMra) of him. 

So I translate this verse, which I talte as arguing against tho nirgunam Brahman doctrine of Sankara, in 
favour of the sagvtytm Brahman (or saguna iWa) doctrine of RAnaftnuja. It involves trancing u$Gdhi here as 
equivalent to wpdy'a. The verse literally translated is as follows : e Tho devioo for (obtaining) tho *iffw& padti.rtha 
(pad&rtharnrtha cttama fedma mdbfcdtU, thatistosay^miltp^^ffi-i/wa.xff^Aa Mm.tffffe;<a-c%fa ww?w M RiftmaJ 
is one and everlasting. The devices for the nirgma (paiMr*/w ?} are counties. TuVnl aith, consider with special 
care, and follow the very easy course.' Baij'nath, following his original error, explain* wrg wna, not by tho ^Ankara, 
as opposed to the RfimAnuja, Brahman, but by the dntary&mto, who, ho again rupoatH i <v/w.itf., aud a*u rtd. As 
already said, according to RAmAnuja, the Antary&min is s&guna, and porvado twxcl rulea all thing* which exist, 
both material and immaterial, chit and acUt. 

* Baq'n&th quoting from the 3hetgtmd*gu^ti^(vfin, oxplnixiH that in tho Lord aro all ponHtblo qualities, and 
it is useless denying that anything which exiufcH ha qualities whioh hu lib* not. Thiwti qtiuliiioH (>iutj,a) aro divided 
into four classes, (1) Those conducivo to tho oroation (ulpMi) and mibiutctunnoo of tho 



am i 

knowledge, power, force, lordship, virile enorgy, ardour; to which HOMO odd, hostility to what wUould be 
abandoned, and infinity. I give the original Sanskrit, becauao Baij'nftth luts outirtly minniKlotHtooU the latter, 
prose, portion. 

(2) Those conducive to devotion, eight, w*,! tfafi/afoa, truth ;j^4natim v know1(jrlgo in tho abrtfcra,<?fj ; 
endlessness; ^Wva, oneness; vyfyakatw, pervadiDgness ; wala<M, purity } aMautrya, 

bliss in the abstract. 

(3) Beneficial to those who take refuge in a person (Akitia^ara^a^ffin) nimjtocm, wi, s~dayA, moroy ; kri 
graciousness t cmnkamtpti, compasaion ; atirilariwM, mildness; V'Hmlyft t ttmdornoHH ; muitt.i!<i; amiability ; 
scMlabhya, accessibility; Mrwya,, pity; fcrhomd, forboaranoo; gftmlhtvya, profundity; anMryat nobility; 
sthairyft, firmness ; dhnirya, patience ; Mturytt, safifacity; kfiiitva, oxportnowM; kfiityutttw, giratitudu ; m&rdava, 
sweetness ; dr/at/a, rectitude ; BauMrdct, Icind-hoartodno^H. 

(4) Beneficial to the outward appearance, via. : wmdary(i t boauty j mAtlhurytit HoftnctaH ; muyandhya, frag- 
rance ; wtufeuwdrya, youthfulness ; awj^-w/il'i/a, clearness of complexion ; l<lwwi<*, charm ; Abkirfytn 9 gootl proportion ; 
k&nti, enhancement of beauty by love : ttirwnya, graoofuluoHR, and the like. 

It will be observed that these are all auspiciouM qualities, with which, according to ItAxnAxmja, the Lord is 
endowed. 

. ** Again the commentators go wrong in explaining thi very wimple vcrao, trying to f oroo Sanku.ra'e doctrine 
intoit. 

** Thftt is to say, ignorance causes real sorrow, just as a phantom suafco, soon in a nightmare, givoa very real 
*;. c ^ 

*M ieasg as it wants anything which it has not got and another has, that other is a greater man than, it, 
O^H'l&iags are equal in his sight* 



SEPTEMBER, 1893.] NOTES ON TUL'SI DAS. 



335 



(Mrya) (84) But the agent cannote known without the help of a 
^ the way of true happiness, how can sorrow be wiped awa (85) P 
an earthen vessel cannot be made without a potter, so ho" ifaly 
without an agent (86) ? Learn thou to know that agent (the 



- 8 n - 

come to see him (87). Reasoning cannot prove anything without a witness, therefore if thou 
depend upon reason, I challenge thee to show me what visible proof thou hast (88). 
the agent, w.th has matona cause, the earth, maketh (vessels of) many (varieties as 
but the man without djscrmnnation looketh only at the cause (the earth) and consideret 
there must also have been an agent (the potter) (89). The goldsmith, as the agen 
mamfest he gold which is the material cause ; his joy-giving effects are the J 
he maketh from xt whose qualms are to enhance the beauty of the wearer*' (90). FromthlgoS 
come ornarnonts of countkvss kmds, each depending on the intention- of the agent/ The soul which 
devote^ itself to them (instead of to their agent, the Lord), and hath not a spiritual guide (is 
doomed) to woe (91) Owing to the trammels of) its body, the soul imaginoth that whatsoever 
existence , i ; findeth itsolf in, that is the real one ; but when given knowledge it knoweth that this 
is not so* (92). The potter's vessels are of various kinds, each taking its form according to the 
volition of tho agent, and ho who hath a spiritual guide and knoweth this (not only) giveth -jov do 
others but) obtaiuath matchless wisdom (93). In the market (every one looketh A and admireth 
the vessels (for sale), and but few think of the potter, according to whose volition there are 
many forms, vessels very small and very great 50 (94). The potter is uniform, and so is the 
clay. The vessels are of many kinds, small and great, and their form is due to the volition of the 

* In this and tho following VOWMJB I deliberately throw over all the commentators. First, because my 
translation IB literal, and HOoondly, beoitUHO it exactly agrees with RAmfinuja, who says expressly that the Lord 
in the pralay* stato i in MH cannal ntatu MrwifaaxtM. When thejpratoya state comes to an end, creation takes 
placo according to an act of volition oil tho Lord'H part. Ho is therefore now both a cause, Mrrna, and an agent 
Itarttf. When creation JH compioto the Lord (together with all created things) is in the condition of an effect, 
Ury&varthfl,. Cause and effect aro thus at tho bottom the same. It will be seen that this is just what Tu?si D& 
says above, Tho cwmmiratotorft explain tho agent to be the soul, and the cause to be means of salvation (converse 
with the holy and tho liku) or tho rovorHo. These two are immutable, Ac. The effect they explain to be good 
actions, Jwma, Acs. Tliw i ncmHoiwo, aw I understand it* How can such a cause be described as immutable and so 
on? BflmftuuXitfolruoyi.a.Sa-^^ is what rprt'gj 

DAB rofoiw to hro, though ho uudoubtotlly does so in &6KA 61 ff. 

* Tho olay in tho uuttm'ijt] atwo, tho potter is tho agent, making the pot is the action or karma (Baij'n&th in his 
commentary on 0/ihA Hi, <liHtinwtly Hay that karma ftdrj/rt, and I think that here he is nearly right). So all this 
will bo vory familiar to madam of tho Brihttdftranyaka ITpanishad, c/. also Vedftnta sutras II., 1, 14-20. So also the 
Lord, noting 1 IM above (kworibud, oroutos all things, which effects are karma. By ' chief ' action, I understand the 
creation of all (Minting thiu-H. Mot only tho Lord, but every individual soul is an agent The Lord is the chief 
agent, and hin action Hhouhl H!HO bo the chiof. 

^ * 7 Buij'n/ith, ntiJl intorprotiuj^ tho soul as tho agent, adds, tho effects are joy-giving, because, if the gold- 
smith is Hkili'ul lutil foarn tlio kiK nor covotn and ateals a portion of the gold, but uses all his industry to make 
beaxitiful orwnuuntH, utir! jufivon thorn to tho king to wear, the beauty of the king is enhanced. Then the king, being 
ploasod, tfivoH tho ffrtldwinth a roward, who thoreby i made joyful. But if the goldsmith is foolish and covetous, 
and putH alloy in thu #old tho urunmont it* wpoiled, and the king punishes him. This parable is to be explained as 
follows : The HOU! IM tho ag<mt, tho goldnmith. His skill is self-knowledge, and abandonment of worldly desire. 
Association with tho holy, ami tho liko, are the oauso, tho gold. The nine different categories, pr$man t love, &e., 
aro tho ottootn, tho oruttjuuntri. Tho Lord ia tho king. By causing him to wear the ornaments, the qualities of 
tendornoHK to tho dovotuo ami tho like aro made manifest. By tho grace of the Lord, the faithful being released 
from foar, aro oxtiltod. On tho other hand, tho soul which i foolish, attached to things of this world, and full of 
desires, inakow alloyed orniuminte for it karma or actions, and its punishment is (toil of) the world. 
48 I adopt tho ttuuiirifr faimtabd (kartattya}. 

* fewM-mama ltha,m rtlpa, itn form became existing according to the mind of the agent. The commentators 
make mana^jlvfi t tho HOU!, and flay, as there are many kinds of vessels, so the soul, as agent, with the material 
universe (bhava r -; Mu^M^ra} an oauo, makes many kinds of bodies. I take bhava, in its common meaning of 
' became,' tho pat touwe of Mnl* Tho application of evkhada is doubtful. Possibly the spiritual guide is joy- 
giving, aud not tho onlightonod Houl. 

* M &<? wana Mrtipabahu, Baij'nflth explains, the potter as the soul under the influence of whose desires 
(mam manjrath<t) t tho body takoa new forms after death. 



THE MDIAN ANTIQUARY. 



[SBPTEMBEB, 1893. 



Wherever He is, 



whatever form He dwelleth, there He is ever the same." No 



a pure mirror maketh visible the (hitherto unseen water) m the 
h make these comparisons P His immutable conditaons 



. of the 

Y (S ,7). "But why make these comparison P His immutable conamons are incompreheu- 
e and only they can understand the way who have gamed the true knowledge" (98). 
e, uu j j ^ L ^^ t ^ e material cause come actions (karma}; know 

remaiueth as a proof of Ms existence (99). 8B 

(To le continued.) 



A PRELIMINARY STUDY OF THE KALYANI INSCRIPTIONS. 

DHAMMAOHBTI, 1476 A. D. 

BY TAW SEIN-KO. 

Atha rail panditajane peseWi parivimSsapsIi?' Tato parivlmaihsanakale therass' eka 
catunnan ca daharabhikkunam Sihal' upasampadagahanato p*bb . xnahantamvajabhave p 
tfcchLsa garahapaxupavadamattassa sambha^h Satva, rafiSo tath' avocesmn. Tato Kama- 
Stiraia sfcaLsa ^cantaparisuddhakankh'ajjhasayataya pansnddh' upasarnpadabhare 
ca upasampadagalanato pubbe mahantaraTajjabhaTS ca mt5 pi nttekagarahaparupava. 
Inatta.ahLth tarn ihfcrt saaissam panTajjotva, WV .IBS p. cato. daha.-abh.kkhu 
parivajjesi. Tad avasesa pana dasathera ca cha daharabhikkhu c' acca-ptapamnddL upaaampada 
teA1 ^ ^hi^ whoto ver to Jo witi ttw shape of the roHulbvntoffect. Cause and 

' >r, but it is only visible by the Lord's graoo, 

M jugvti na achala upMhi. Panfjit Sad 

IA completely baffled tho commontators. 

(chuv U Wta M}> Actola uvUM wAbjuguti (i/u&ti) nMh hai, artM* ifukti mMn miltt. 

(Ch Z He^S ^"* trem ^ X ^ er fr m ** 60mmontRtorH - ^ VOrH 1H ^ f 110WB ' ^ l V 
given above a literal translation : 

tartd fc^row* Wa M v/J^a fcanna miit j^wa I 
vwnaZt fedla fe<tri<l <lwata fc<Ji*ar>a rnfiaia yrrtyMna II 

I interpret this as referring bo tho two states oftho Lord. la tho MwiwrtH tlw oiUtii of effect, he 
creates and actions are produced. Ag-ain, in coare of time, in tho imUya-faUii, mikitiir bnemmw m^volvod, and 
individual souls are in a state of non-mauifestation (MHift/to^). Tho Lord himxuLf in qmo<iiib, will iw it were, far 
off. He is then in his MrwtoasM. Hence tho poet says * at on* time, during thu period of wwalitin, the Lord i 
an active agent ; by his volition all actions fearww) take plaoo. At another timu, duriiw tlio (jim*.*|/) ]onod, he 
withdraws himself, and becomos a mere unovolvcd oaurfo (ft'lmr/a) nbhioli IK all that vmuiuuH to prove lu oxwtence. 
The commentators treating the agent as moaning tho individual wml, a.y tliat &to V'fl" w according to 
age periods, such as h*M*ya yitya, the dwdfttf o vw and soon: or, in othor words, awvinttiiff tiMweociationa- 
According to good or evil company, the agent (tho soul) and tho oanno (tho awcMtiatiouri or *VJ produco chfforont 
fruits (Jfcarma), some good, some evil. Then ciurota 'bocomos distant/ i intorprttol tu moan 'uUaufiOB, ana 
the second l|ne is translated ' as times change, tho soul (tho uiftmt) oliauiyM4 itn naturu aH a goldsmith manu- 
faotures his ornaments as the fashions chango) (fcart<i, jA jtoa, *od duraf , Wwiw, MMtfti /*ffc<U'/-, ar*M* *amy auMw 

whUe the cause (just as tho gold and tho olay of the pottor aro nlwoyn tlw wtrno) i., m%4, that IH t> wtiy, ignorance, 
evil companionship, wickedness, and on tho othor hand, knowledge, good oompatiionHlilp, lionortty, romain always 
^xfto%theBame.' I cannot admit this interpretation to bo oorroot. It is in tho ftrat place toood, and mtne 
second plaoe; is opposed to Ktofinuja's doctrine* 



1893.] ' KALYANI INSCRIPTIONS. 237 

rittakagarahaparupavadamattato pi virahita simasammufeigaimbhavayogyjiti sarniitfchanam 



Simiisammannanfisannakale pan* etesu Gunaratanadharathero gelannena pilitatta sissena 
saddhim sakaviluiram paccagantva vasati. Tena Sirisanghabodliisami ca, Kittisirimeghasami 
ca, Parakkamabahusamica, Buddhaghosami ca, Jinalankarasami oa, Ratanamaiisami ea, 
Saddhammatejasami ca, Sudhammaramasami ca, Bhuvanekabahusami cftti: nava thera; 
tosam sissabhiita pana daharabikkhu : Sangharakkhito oa, Dhammavilaso ca, TTttaro ca, 
Uttamoca, Dhammasaro ca: paScati; cuddas'Sva bhikklm siinatthanato paccMmadisayam 
tarapito vihiu'o vasanti. 

Tato paraih Raja simasammutikammam karapetukiimo : "Tattha bbikkhu simaih saraman- 
nitumicobanti; saco tattlia pimxnasima n'atthi ; fcattlifidiirn eammannitasima sarabbavati; sace 
pan'atthi, abhiuavasitnu na sambhavati : siniasambhod'ajihottharanadosapasaiikato. Tasma 
Lttha puranasimixsaraugghritaifa katva vcdixui samraaunita 'blunavasiina sambhavati. Tasma 
simttsatnmutiya patbanmm ova simrisamuggliatakainmam kattabban ti"; manasi nidbaya 
atthakatbaya santaih HimaBttmuggliataparikammam katum arabhi. 

"Evaii ca pana bliikkhavo, ticivarona avippavaso samiahanitabbu ti." Ettba simam samu- 
banantena bbikklmnu vattnih janitabbani. Tatr' idam vattaiii : khandasirruiya thatya avippava- 
sasimasaukhrita mahasiiua na Hamfihanitabba; tatha avippavasasimasafikhataya mabasiiaaya 
thatva khanflasimii na Bamuhanifcabbix. Kharidasimaya pana thitena kbandasima va samuhanitabba ; 
tatha itaraya pi thituna itova. Sima iiiima dvihi karanolii samubananti: pakatiya khuddakam 
puna rwusavaddhatiatthfiya nmliatim va katuib, pakatiya mahatiih puna afiSesarh vibar6kasadanat- 
thaya khuddalcam va katum. TattUa saco kliaii<Jasiman oa avippavasaaimrisahkhatam mabasiman 
ca iananti; Bamfdianituu ca baudliituu ca sakkhissanti. Kha^dasimam pana fauanta,, 
avippavtlsasankhafcam maluwimam ajaiianfca pi, scwnubanitun ca bandhitun ca sakkliissantu 
Khandasimam ajfmanlu, avippavasasaukhtUaih mabtteimam yevajSnanta, eetiyanpna-bod^yafjgaii , 
uposatbagrxntdmu niraBttukatthauosu thatva, appova nama eamilliajiitum sakkhissapti ; Undliitum 
pana na sakkhissant'ova, 03 bandhuyyuih, simaambhedaih ktv& viharam avih&am kareyynm- 
tasma na samuhanitabba* 

to n'eva samuhanituA na bandhitum sakkhissanti. Ayam hi 
^hSti; sasan'antaradhSnSna va; na ca sakka simam ajananfcShi 
rk^TaBmaTa'samuhan^^^ SSdhnkam pana natva yeva samQhanitabb^ca 
aimasamugghHtakammam kattum icchanta bhikku sace puranasimaya 
hockuh v5 jananti ; tattha kammapattehi bhikkhuhi ttatva puranasimam 
.andhitunca labbanti. Saco pana puraaaBimaparicchedam na 
. . . - fc ^us n^inavasimam sammannitnn ca na labhantlti attho 




Ssyfv^anSrvVpt^^ 

vaytoam akatv* ya va tta H ^T^"*^^ - * ^ Na ^ a 
pana nbb.5 pi na jananfci ; t '5va saniubaiutun oa oa canawi-u 



288 



THE INDIAN ANTIQtTABY. [SBPTEMBEB, 1893. 



vavamara katva ajanauavasena simasamuggbate kate vijjamanayasunayasamiibata. 

abhin^imambandhicchaaii. Tattba k ffic *i 



! viiiarmvnattaih va paricclxodam va na jananti. Tatbiipi kattabbayabhinavasimaya 
^ttanam"thapa^rab6kasato anto ca babi ca yatban.citake padeso catuhattlmpa.r.a^ va pan- 
Lhatthapamanam v3 paricchedarh panti-pantivaseda va kottb^a-kotthasavas^a va panccbedam 
katva, tattha kotthase kottbase yadi kamraapatta bMkkliii uirantaram katva simasamugghatarit 
karonti. Tattba vijjamanapTmluasimanam katham sarauhata na bhavuyya? Giimasma eva ca 
avasifcthakatbath na bhaveyy&ti? Taama tana nayena ^ simasamugghataparikammavidhS. 
vakaih karapesi: sammaanitabbayabhiaavasimriya mrmttatthupanokasato auto ayamato ca 
vitthamto ca panca pafica batthapaTnauam padesam parieclumliipetva bain ca paBca paSca 
batthapamanain padesath pariccbindapetvfi cunnena va setaTnattikuya va ekham kurapetva 
panti-panti-kottbasam karapSst. Tato param pancahi dalmvabhikkbuhi saddbim te navathere 
nimantStva simasamuggkatakammam 5vm karapSsi. Puthama-pantiyatfa pathama-kotthass 
vatbavuttS caddasabbikkbi vasapetva kammavilcam pi sattasu thauGsit patbapetva visum 
viaath sattasu varesu simasamugghiitakammavricaTh vacapSsi. Tato para* pathama-pantiyam 
r_. 1 .rr t ii,s^i.^ki,s=n n . 1 ii 1 Vt J i.m5nfl,tliatva tatb'cva katva avasfinu autuna-kotfbase simasamug- 



THCypCBl JLUVtlill * w ULCAAJICIIJ v**m v T v w . ^ pwIllH^ t* J J ^ 

kotthase simasamuggbatakammavacaA vacupStva kottbasoHu parikhUxOsa sxmasamugghatam 
parinitfbapesi. idaftcasimSsam-uggliatakammaihmigasiraniaBassa sukkapakkhe sattami- 
yaib. sazinivard parinitt^i^^ 1 ^ 1 ^ datt^abbaiii. 

Aftliamiyam pana Bamaclhipatiraja simaflammutikammarh karapetum pato va gantva 
simasammutito pathamarix kattabbarii parikammam evaih karapesi. Yattakaiii padesaih 
simam kattum icchati ; tattakassa padesassa baiii catusvainidisaHU cattari nimittani tliapapesi. 
Catusudisasu pana cattari nimittani konesu catunnam nimittauam thapauaya jKiyujanabhutacata- 
rassasanthanatiJ santlianabhedasankhataih payojanam dassotum majjho kiiloi vitthakam katva 
thapapesi. Tato param atthannam nimittapasaiianam abbhanfaarimo passe rajjum kaddhitva 
rajjnyAnusarenabhumiyam'lekliam datva, lekhato auto simam kattukamafetaya balii lukhaya 
simamaggasaukhiitassa pariccliedassapakatikabhavakaraiiatfchaih vidaUhiiuattagamblilravittharam 
khaddakamatikam klianapetva, nimittapasananam anto ca balxi ca giimakhottupadOsanam saukaru- 
bliavakarauattham rakkhasakliadi-sambandham. vicciiindifcva, klutddakaniatikilya mattikam 
limpapSfeva' udakam smcapetva tesam ajthannam nimittapasrinrumm stivannaiiihpauasinduractiii. 
nfilimpanenalankarapetva, rattavattha-sStavatthohi-vothupOtvu, Uhagavati garavuua tuam mrnit- 
tapasananam santike cbatta^dliaja-dlpa-dhumapupphani pujaixltvu, kumndapiipphacchaiiua- 
vilasitamukhe kalase ca tliapapetva, aSiioiii ca vattbftdihi pujanlyavatthiihi pujapesi. Evam 
simasamniutija pubbapai-ikammam abhisauklxaritvu, paficahi daharabhikkhuhi isadillum tu nava- 
there nimantetva paratthimadwafco pafcthayanukkamon'atthaBU distlsu attluinimitbani kittriptStva, 
patbamakittitanimittena ghatapetva tona nayona tikkhattutu iiimittiuii kittapGBi. Tato param 
pato va Narasuramaccagamakhettassa samantato tasmiih tunmiih Uiann dhajapatako ussapetva, 
bherisankha-disaddasannrinath karapetva, disacarifcablnkkliunam Hancriranivaranatthath tasmirh 
gamakhette thitanam anSSsam bhikkhunam gamakhottato balii aingluuh uihai-apauatthan ca 
thapite arakkhakamamisse assdrohS ca singhagaminu pattikoca pGKOiva, wunani/ato 'nuyunjapptva, 
tatth 5 aSSesam bhikkhunam n' atthi-bhavamiti sutva va, simasauxmutikannnaviicaih byanjana- 
paripurivasSna sattakkhattnra vScapStva, simasammutikammath iiittluipusi. Parinifcfchito ca 
^ana simfsamranfcikamme tikkhattum sabbatatovacaro vajjapcitva Habbajanakayanx Tikkuttlii* 
ki-rapesi. Imissa pana simaya Kalya^igafigaya sajjitayam udakukfchepasimayam 
^upasampanxLehbhikkliuhi sammatatta Kalya^isimati namam adasi, 

mmutito ca puretaram eva, SlhaladlpS upasatxipajjitvapaccagatanam theranam 
.atthayate saddhasampanna byatta pafcibala ganiuo ga^ftoariya Iluwiadbipatiraja- 
: fit na kh3 pan' etaw no Maharaja, patirupaih yam inayaih BuddbasasanS 



1893.] KALYANI INSCRIPTIONS. 239 



pabbajifcva, upasampajjitva, yatha paiiSattani sikkhapadani patipaj jaiitapi, upasampadaya 
bhaveyyania* Labheyyanxa Maharaja, tesam tkeranarfi santike upasampadam j evatii no* 
pasampada nirasaiika bhavissatlti " akamsu. Tato Ramadhipatiraja evam aha: "ye ti 
bliante, ganino guw&cariya saddlxasampatma Bhagavato ajjhiisayftnurupam Vinayarvinicchayam 
upaparikkliitva, nij 'npasampadayasilsanka accantaparfeaddha-Mahaviharavasi-bhikklxtisangh.assa 
paramparabhuta*blrikklmsanghatG nirusaukam upasampadam patiggahetva, paccagacchantanam 
thai-imam sautike tad upasampadam ganihifcufcania te gauhanta: te pi mix ganhathati na nivaremi. 
Te pi c'ofcS gauiuu^aiiiicariya Bliagavato ajjhasayanurupam Vinaya*vinicchayam upaparikkhitva, 
nij 'upasampadaya, niraaanka fcGsam therauam santike Slhaladesiy* upasampada-paraihparabliutam 
upasampadam gjinhifcum na icchanti; te pi gatthatli' evAti na visahami. Vinaya-Yinicchayaiix 
va pama$aih. To d hammam 5va sukaram upaparikkheyyath^ti*' J Tato param evam Ramadhi- 
patiriija oiufcijsi : *' npajjhaya mulika pabbajja ca upasanipada oa; upajjliayabhavo ca dssavassa- 
uani fcUoiubkavAppattatiain pafibaliiuaih yeva BhagavatJi 'nanfiato. Ime thera pan' imasmiih yeva 
samvacchare upasainpa-nna,. Na ca tosvvikassitpiyuttavupo upajjhayabhavo ti. Klathaaipaii'etam 
labhSyyama? Yo MaMvihamvaHibhikkhnsaug^ pari* 

enddk' upasampadatii galiutvii, paccagato upajjliayabhavayogyo^ tarn upajjhayam katva, sabbS 
SUiajiy'iipasampuda-paraiupar'uimsaiiipadaih ganhitukama ganino ga^acariya imesam Sihala- 
dlpat-w paccagatilnaui thcraziam santiko ganh.itu.iXL labliissantiti" cintetya tadisam btikkhum 
paii;u8&p38i. Tai,o I*arttkk:auiabilhuaaniifch5v5: " attki Maharaja, Suvai^aasobliaigLO nam'eko 
theix?; MahaviiiS.iiiv!i8i-pamihpambhikkhusafiglia-Bantik5 yev* upasampanno ; npajihayabhavai*- 
urupo. So lii Maliarfija, araiifiavasi, dhutaiigadharo, appiccho, santuttho, sallekH, lajji, kukkuc- 
cako, sikkbakuuu"), byafcto, patibalo ti*' alia. Atha klio raja parijanam anapetva tarn nimantapetva 
pucchi: u tSilnxhulipiiiii bhantc, gamanakalu, katarasimayam kittakassa gauassa santike upasam- 
paimo'si? KopaTia tu wpajjhayo? Ku kammavacacariyo p Siha}adlp5 upasampannakalato 
patthaya 'dani kativawsw 'rfti P " 

Tada SuYa^asoblia^atlierS rajanam evam aha; "Kalambunaine Makaraja, 
maliajatassare sajjitayam udakukkhepasimayam appamai?.assa gajgiadaa santiki TTanara* 
tananamakarb, pora^a-Mahasangharajanam upadjhayarh., pubbakala Bahulabiiaddanama- 
kara, idani Vijayabaliu-Saaigharajanaiii kammaraoAeariyazh katva vAham upasampanno. 
Tato papaya ohabblsavasso 'mhiti," Atha raja pamaditahadayo upasampadftpekkhanam 
upajjhayabhrwatihaiya thtsrarii nimantesi. Tada there ; tl pubbakapi Maharaja, khi^savathera 
attain" krtam vihit-vu paccnutu sasanasuddhim evakamsu, E^am evaliam pi Maharaja, sappuri- 
sagatim anugautva "taauanudcibim kariss&mlti "_vatva raniio patinnam adasi. 

BETVEESE FACE OF THE THIBD STONE* 



'nantaram uva y3 t5 saddhasampanna byatta pafciball pubb* upasampadaya 
sAsaukK Sihal' upasampada-pararixpar* upasanxpadaih ga^lntukama pafikaoc 1 eva rajanam 
apaKankam.it \ru ym.*.imHU, To rftjanaoi upasaukamitva evam 2,hamsut "Sima ca Maharaja, 
fiammftd ova Biuiuuuitl^iitiii ; upajjhayabhav4iiiirupo ca raahathero oSladdho; labheyyama 
mayam pi dani Sihal' upasampadan ti/ 9 

Tato raja migaBiranaasassa sukkapaklche navamiyaifr candavare pato va tehi gaijft- 
cariyehi saddhiih yona Kalyaalsima tin* upasaftkami. Paucahi daharabhikkhiihi saddhim 
uro ca upajjItriyaUhrtvariuHlpa-Savaiinasobhanatheran ca nimantiipetya, Kalyauisimayath 
ai* Tnfcu raja Sthal' upasampadarh gaiihitakame gaiaacariye thapetvi, yena SHialadlpa- 
thwrfi tiin' upasankaini ; upasaukamitva te evam aha : " Ime bhante, ganAcariya tumha- 
kaihHautiko Slim] 1 utitwamiiadath gejgLliitum icchauti; detha bhante, tumhe upasampadam, 
imesam ga^oariyauan ti." 

Tliortt pnnaduvamahamsu: "mayarii Maharaja, Matarljena pesita Sihaladipam gantva, 
MahtiviiiuravaHi-parajhparabhutabhikkhTisangha-santike parisnddh' upasampadam ganheyyama, 
Tosaih nu Maliftrftfm pariaaddh* ttpasampadagahanato pathamaih Sihaladesiya mahathera evam 
uhumsu : * Pabbakunam ayasmaxitu, SxhaJadesiyanaBQ m^hatheranam idacinnaiii : yam paradesato 



240 THE INDIAN ANTIQUARY. [SEPTEMBER 1893. 



agatanam bbikkHinam upasainpadagahanato pafchamam eva gihinB mayan ti vacibhedam 
karapetva, cSvaram apanetva, setavattlutdanena gihiblulve patikhapetva, puna civaradana- 
saranagamanadanflrvasena samanera-pabbajjaya sampabbajetva, samauera-bhiirniyaih patiUliapi- 
tauam yev' npasampadanaih. Tamkissa beta? Teh' ayasmanto, bhikkhii idhagata: pnrim6- 
pasampadano parisuddha, Sihaladesiy' upasampadii snddhuti mafiBamrmrisaddhiisainpa 



nav* npasampadaih ganhiriisu. Te cayasmanto, bhikkliu pacclia Bissadtiiaih yesaih kesafic 
rranam adiifeva, Tiatisarino hutva, abliinavavassara aanotva, urrinavassam e v 



parrjanam adiyifeva, Tipatisarino hutva, abliinavavassara aganotva, purrinavassam 
Na c* etam no ruccati: ten* evam acinnaiii. Tasmu yacli tnmho pi saddlulsampanna' hntvai 
parisuddh* npasampadam ganhitum icchatha; SIhaladSsiyonam mahathoranath acinnauBrupam 
karissatha. Eyath tumliakam upasampadam dassama ; no c5 karissatha ; aiwcinnattfi tumhakam 
tipasampadam datntn asamattlia bliavissam&ti*. TatiJ SihaladGsiyfmaih mahrithorfinani acinnann- 
rupaih katva vfimhakam npasampadan te adaihsuti," Tada tS pi bahuganAcariya $ c *yadi bhante, 
tumhe Sihaladesiyanam maMtheranam aciTnnAnuru|mm katvu va, parisadflh 1 upasampadam 
ganheyySfcha ; evam mayam pi saddhasarapannatta yijva parauddh 9 npasampadam abaii- 
khayama. Tasma Sihaladesiyanam mahafchoranam ucinnjlnurupam 5va katvfi parisuddh* 
upasampadam ganhissiira4ti *' tlhamsu. Kvath SilutliidGsatu paccugata tliorfi tehi sabbehi 
ganficariyehi saddhim samstadotva tad anantaram yova Bhammakittinamaga^acariyam adiai 
fcatvS, SOialadesiyanam Soiwanuruparii karapetva, Suva^asobha^athiram upajjhayaia 
katva, Salxaladesato pacoSgatesu axavasu therSsudvS dve varena varenakammavacftcariye 
katva upasampadesum. 

Tasmim pana upasampadakamTnakaranakalo pathatnacHvasablnlto migasiramasassa 
fiukkapakkhte navamiyaih oandavSre Bamttdhipatiraju ayam 5va tattha niBiilitva, kamma. 
karakabHkfcliunan ca, npasampannanarh ganacariySnaficaiipn I sampadpnkklulnancaga^ucariya- 
naih, pure bhattabhojanan ca pacchl bkattam viyidhapSnaii ca Haiitappanattliam patisankliaii- 
petva, upasampadadanapariyosane ca sadlmkaradunattiuim bhoriHiiukhildnu dhanmpotva npa- 
sampannanam upasampannanam ganajananattbam ISkavShttraku-vitlu ICkhako auokamacce cfuie- 
kapan^itajane thap^tva, rattiyam upasampadatthaya oa bahu dtiuS fchapotvu, suriyatthafigaBaana- 
sannakale patinivattitya nijamandiram agamasi. 

Navanuto pafthSya yava terasamjya paAoaaivasadt upasampanna gasfleariya pafi. 
ca^ttalisftdhikadvisatapaarima^S aJiSsuxii. Tatu raja catmldaBiyarh aaunivavu npflsampanne 
pafioacattSlisadhikadyisata-parimanS tS thora-gaTjuloariyS: "SvS bhaddantfi nngiisirapumiam 
upasathadivase Sdiocavare upasampadakammakurakohi pannarnsaWukkhuhi sacldlum Kalyfep- 
simayam upSsathaih karontu; tad avasanS bhoddaniRniuli piiuiapritnn ca Hinmn ca deyya- 
dhammam datum laechama, oittafi ca pasadetnih lacchamfiti nimantuposi, UpuRaUiadiTiue pana 
raja mahata parivarena saddhiA pato ya gantva Kaly anlsimaya pafmapdt nbbUmnani paiiSapaputvii, 
padodakan ca patitthapetva, upasampannflpaBampannS ganacarlyo ca pttimaW npmm- 
padakammakarake cfigamayaKiano niBldl Atha t sabb5 sannipativa Kalya$Isimayam upo- 
atbaoi akaorfihsu. Tad avasano rSju to sabbo pi nanappakuruhi klmjja-blin jjeln m vi vidhuhi ca 
tu&bilidiUtejjShi santappetva, oVokassa ticlvaratthaya rakhuniiiiiaih 1 kuppSBaAnwanaii 
dve dye yugo datva, pugakattariyMipariviiram sapiclhSuam oknm tlkarii tambuhipofcakaii ca. 
talabijanim ekam eba ca, amdI P a W aoliattam efc' Skafi oa, attaiiarakapidhaniLiii pattam ck' Sbfi 
ca, dapesi. * 

Tat5 rgja sabbesait bhikkhunam aaumatiya yeva Suvawasobha^atborassa Kalya. 
wissamaliat3ier5 ? ti namam adasi, 

snddhiA ISiBin npasumpadalalvakanam 

lh 
ca, 



SEPTEMBER, 1803,] KALYANI INSCRIPTIONS. 241 

TJpasampadakammakaraka dasathera ca^ upasampana' upasampanua paficaeattali- 
sadhikadvisatapamaijaaaiii gai?.acariya ca, tesaft ca sissablmt baliu bhikkhu ca, SlhaP 
upasampadaiii gagMtukame afifte oagatftgate ga^ftcariye oa, divase divase nirantaram 



jiwr 

Api oa Bamadhipatir^ja sakalaih pi bhlkklmsafigliainayacetva, tasstoumatiya yeva 
sabbasmim pi Bamaunainai^dale tliitanam sabbesam bhikkhunam Idisazh katikavacanam 



arocesi : 




Tjjymjjj Y y, j (,!, .....- ---^ i, t -- * a uti * 

va- khailjR vu; kunino vft ; ye va pan' aBiie pi pariyadusana honti. Ye ye pabbajite pi, passanta 
passantii mantissa kulim vfi, pavihFisam vfi, garaham va, karonti ; cittam pasadetum va, garavam 
uppadetuih va, na sakkouii. To tadisG bhaddanta, ma pabbajentu. 

"Saco va pana bhiifWaiitauaih Rati'tlko Tipasampadupekklia santi; te pi Bamadhipatirafifto 
va HaihsavalJipurAdhivasinarb. ga^lcariyabhtitanaih va therartam, anaroeetva, saka- 
sakatthane yev' upasampadam itia karontu. Sace pan 9 amlxehi katam pi katikavattam 
anadiyitva, saka-sakaW^5no yov upasampadatb. bhaddanta karissanti : tatha sat' upasam- 
padftpekkhanaih matapitunaiii va, fiStakanarh va^ upatthakabhutanaah va dayakanaih, 
mayarix dai?.<Jakammam upanossumati ca. 

4 *Yi5 vfi pana pfipahhikkhu vajjakamraara kavonti; ye va ganakakaoimath vaddliakikammam 
dantakfuum katva, rttjjVriijamahAratttfciWiiindi sabbosam pi jananam jatak&padharanljena va, 
uppudauiufcfca-Hupin*-itpprula-kttmvifc-vaHonft vii, ankhadukkham acikkhanti. 

Yo vfi 1>hikkhu yfuliBaih yfuliHiMn acikkhannth, cittakarakamnxavaddhaklkamma-dantakara- 
kammft-otiudakrinikaiTuna-biiubakrirakammndikam katva, gihlkamabhogino viya jlvitarh kappenti, 
Taih Hftbbarn ajlviiaiu kapponti* 

4 ' Yfi vu pana bliikklnl knppitaftT<li5ltatthana*i gantva ayatakena sarena dhammam fcaftanii 
kapprusatulapiiulam labhitvu vanrjjam karonti. 

"Yu ca bhikkhu Rrili-vlhi-yavftdi-khettatflianam gautva dhammam fcafchiata dhanfiam 
labhitvii vfujiijjaih karunti. 

Yo va i>atm bhikkhu maricatthaiiarii gantva dhammaih kathetva maricam labHtva 

vagijjath karonti. 

Yo va paua bhikkhu aufion' afinena pakarena vSijijjam karonti. 

Yo va pana bhikkhfi akkhadhuttShi v5, itthidhuttehi va, suradhuttehi va, coriyakammajivi- 
kehi va, riyftptirinrthi vS, yohi kuhioi va naratiarihi saddhim ananulomikena gihisamsagg^na 
samsattha. viharanii* 

-'JKnnbbu pi pupabhikkhu. Papabliikkhunatfa fcSsarh bhaddhantanam niocam saatokS 

vaaitiim okilsiuh mil Uitdautftti ca. ...__..,. 

T3 wiinn bUikklmHa.l.H.risampauua; yathasikkliipadain patipajjaumna sammapattpatti- 

" ~ bhaddantanam niocam santike 



vasitum tlkumuh (ladaiilAti ca. _ _ , ... . _. _ , , . 

"SacupanaHa.ldhilK.unpanna gihlknlapatta bhaddania n am sant.ke pabba^takama honti. 
TSakkhanlnilGkham-tva akkh a ru tf a byanjanaparipurikam^vas^na panoayaB, karapetva, sara- 
pganuuiaiii va HikkluHnvlaui vu Hikkhaputva va, bhaddanfca pabbajentuti oa. ..-,,.,. 

"Yo 1 ,a H a, ! u,W l iaripnaavTaLiva 88 au P a 8 ampadap3kkha ; t pi upa^mpa^abhxkkhulu 



thftmblietva v'upasampftdapiBflatlti ca. 



' THE INDIAN ANTIQUARY. [SEPTEMBER, 1893. 

SabbepicabbaddantaVinaye Bbagavata pannattasikkbapadanurupam patipattiib yeva 



"Pubbe pana EamanSadese bhikkbunam nananikayatta yova saaano Idisaih mala-ka^ak'- 
bbndam iataih Idani pana sabbesathpi bbaddantanam aaddhasampannatta yova Mahavihara- 
vasiaam parampara-SIhal' upasampadagabita. Yatba Sihaladcsiyanam nxahathovunam kes'oropa. 
nam va clvarabandham va honti; tatha katva v'Skanikayu botfiti ca." 

arooetva 1 v5 tB Ibbikkbu jatarup^miatadi-dhana-dhaTma^iatthi-a^sa-go-inalnmsa-dasi-dasa-vanto 
tesam idisam arocapisi: "Sace pan' ayya, saddhaHam^nna hutva, jatarupa-i^at&di-dhana. 



tesam sam arocaps: 

dhaaSa-hatthi-assa-go-mahimsa-dasldaso nissajjitum ussalmuti; to nimnjjitvQ Mngavata pan- 
Battasikkhapadannrupam sammiipatipattiTh yeva patipyjautu. Sacc IW m n ussuhanti, yathaka- 
" 



tesam idisam arocapisi 
dhaaSa-hatthi-assa-g 

Battasikkhapadannru 
marii vibbhamantAti. 

Atha appe kacoe bhikkhu saddliSsiampannatta to sabbo nisHajjilva sikkliripudimuriipasam- 
mapatipattiyoyapatipaijanti. Appe kncco thci-a snLbo pi santikii riwujjitnm anossahanta' 
vathakamam vibbbamanti. Ye va pana bhikkhf. pakiitablir.ta yov' mitiina vaiUiun accantam ev' 
aiihapaiianti; tesam ayacanam katva, gibibl.Svu ^tifJluiiKiHi, YPnam siitam Sv 1 antimavat- 
tnnm ipannabbavonapakato ; garahaparupttvadamaltuih pt.m dnlbiH8dluiIyih ; tCsam uyacanam 
katva {rihlbbave patittbapesi. Yo ca pSpablukkhu Vivjjaknmnuiifa vu kan-..fci; yo va yatbavuttam 
canan'akamm&di-kammariivakarDntijyG v5 gihlkamablu-ginn viya cHfcakuimnA.liin ajivikam 
katva mieobailvena fivitaih kappuuti ; ye v5 puna bhikkhu .UnimimikaUiayft pfijfiwikkamih labhitva 
vaaiiiam karifnti- ye va pan' afiTio pi bhikkliu afifion' nAliTniih jmkuroim vfiuijjaih lenriiriti to sabbe 
pigibibhaviipatittbaposi. Evarfi B-amadhipatiifija rnhboMiuiih pi UuitMuinanuu.K.lul.1 Hfisauamalam 
Tisodbetva, sakalam pi bMkkunHuiigham Okanikuyatu ukrwi. 

Bvarii sabbasmirix pi Kimaftftamau.<Jal gTimnvjisitw" HmTifinvriHiiin <;, bhikkhu naga- 
sikhi-naga-Bakkarajato yava rupa-bSda-naga-sakkarlyaJh Mahuvinaraviisi-paraniifflTa- 
aooanta-pariBuddha-Sihal'-upasampadaiix nirantoram ova gaitfiidtHti. 

Tesarb. ganaoariyabhutS at-tb.aBataparim5wtt honti 5 daharabhikkhu pana paflca- 
sat^dMkadvisat'-uttaraouddasaBtthassa-pamaijahSnti : 5t5 ubho pi aampiadi^ pafioa- 
flatthadhika-panna-*aBa.sahassapamaij.a honti. TuHvatthiiHiiiriniiih Kt".'<"'') ii""' 1 " "Psnmpa- 
dagabaga-pariyCsaaS raja ticivamtUmyii dvu dvo KukUntnakivi.pnKiyuluss,yu W .' i, laiKbfdupatta. 
puga-ka'ttari.mukhapnn-ebanaooiadi.ptti'ikkliam.Hiihitiuh m|iiaitHiuidi Lunili filn|H.H<ik<ti ca, smdi- 
patjnaohafcfcaa oa, sadbarakupidhana-pattau <',a, UUnlAjnum ti, rk'i-kiii' rk'Ckiuii Cv&dSBi. 
Yesam ganilcariyanam nama-paSuatti pi OStalilfi 1"U: luimm pi twWwHiiib JiutHU-lK.iuHvtUm adasi. 

Tato paraA pubbe katakatika niyiiracn' ova firitiit!iv(,iipr'iHii(lllii.siiruituUsiklcliit,:i,'j)rifciraokkha- 
kbaddasikkhii-palca.ianaih vao'-uggaUpatti-doBfturi-iHwwivrikkltituuniirii IMI i-ijitn.iiitivisiitivnasanam 
Ikadhiha-oha-salSnaxh samfl^oranaih pattii-oi vain-iHinkltliiii-aiU-tlfiyyiwI liuntiuMi' upatthain- 
bbetva, Kalyanlsimayam upasampadSpBsi. To pi sampiuditvtt tiMla 

bhikkhu 



Svathpana BuddhaBusanaih vwudluvnam kuriinfo l{ii>itruUiiii(irn,j:i : "yfivn. puTion-vnasa- 
gabassa-pamania-kala-pariyania UundhiiHUHiuiam iduih HuiiHinik'u[iuH!iiii|nlii,lliuvr'ii' i : va duBsila- 
nam bbikkhunaS ca gambaparupavudamaltttviraliitanmh Wiikk lifiniirit |.Aji^iiiiiiui.vau;uapari8nd. 
dbam pabhassaram pariyodatam liutvii, psivitttiitliti" inanitm nidliiiyukfrni, 

1. Fur' Asoko dhammaraja atulavibliavOdiiyu 

Sasanam piyaiaya 'ssa mala-dasBaiia-kaitipitii. 

2. Moggaliputtatissatheram upaniHsfiya eudliauam 
Bhikkhfi cliauabnto 'kasi, uppabbajiya pujxikii. 

3, Lankadlpe Sirisanghabodhadipada-nuinakn 

pi Baddhau&sauam umuko. 



SEPTEMBER, 1893.] FOLKLORE IN SALSETTE* No. 16. 243 

4. Malinam sasanam disvu saihvegfipannamanaso 
Papake bahavo bhikkhii dhamsiyadhammavadino, 

5. MahaviharavFisInam pavt^irh dhammavadinam 
Sangham ekanikayan ca thapetva sodlianam aka. 

6. Tato paccha puna c* anno Vijayabahu-bhupati 
Parakkamaraja capi taUifi stisanasodhanarii. 

7. Amhakarfa Bodhisatfco pi purento param! pura 
Tidasalayasnggumhi dovarajjam akarayi. 

8. Tada Anandathero pi Baranaslpure aka 
Rajjam Usirmaro hutva Kassapa Buddhasasane 

9. Malam disva pi majjhatfco nilka sasanasodhanam, 
Tada Sakko dovarajfi dibbasukbatfa paraih-mukho 

10. Kanhasanaklia-vannona gantva Matalina saha 
TJttasutvana rajanam tada 'siuuaranamakazhp 

11. SasanasodlianatthEya 1 add ha tap patij ananam 
Paccha 'nususauaih kafcva paccap;a Tidasalayaih. 

12. Tasmfi RamaunadcLs3!tro pi Rtimadhipati-bliupati 
Sanadaram satacaram anugaiitvilna sasanaih 

13. Yiivapancasahassanta patitfchanayft 'sodhayi. 

14. Itthath BfiBauasodhanakuslum Bamadhipati-ham alatthath yam 
Tonukhwam iva jatam Bantam nuddliaih sivam paccha. 

15. Hamsiivatlpunullupaiinu saddhuhmo JJhiipalavara 
Disva Ha^anajaiu inalaih punayitnrh vayamantu sada, 

16. KhTnsava kaiakiccuiJidrti Majjhantikadayo 
VimuitiHukliam olnlya pitvivukarata api 

17. Sa&UMiavwJklhiya hutu byttparam akarnm pnra. 
Tasmu tOsath Hanruiat-aiu anukammo suposalo 

18. Pacchu HamnapuravaHi bhikkhusaftgho ca sadaro 
Srisanasna tnalnrh tlinva nodhanam kurataih tato 

19. YaLha tarn iibhav' oghagata taritum durite kasi-ayatane jahiturh 
Anyaifa padadhim pavaram gamitum adhlbodhi-budhfilalitam lalitam. 

Ill Kalyani numa p&sanalekUa nitthita. 
(To 1m continued.*) 

FOLKLOBJil IN SALSETTB. 

BY GEO. FJR. D'PBNHA.. 
No. 16,~!TAe Prime and the Kamlafa 1 

, There onco lived with hiu qtiocn a king, whose dominions extended far and wide, and who 
had an immofura ruble hoard of treasure j bufc, as the saying yoes, "there was no one to eat," 
or in other wordH, tho good couple had no children, though they had become old, and this 
grieved thorn very much. I*! very day the queen used to make it her habit to sit in the balcony 
of her palace, with a mpli (aimre) full of gold, which she distributed among beggars, with the 
expectation that she would get a eon through their prayers and blessings. 

One day, aw who was treated as usual with, a sieve full of gold, there came np to her a 
g6*tiw* who asked her what she had in the sieve. The queen answered saying it was gold. 

For tho aoHoription of a kamlal, flee the tory of "The Snake and the Girl," ante, Vol* XIX. page 315, 



note 5. 



For the doscriptiou of a gfaMwi, soe the story of " Bipfehftdi," ante, Vol, XX, p. 1 42, note -1. 



244 THE INDIAN ANTIQUARY- [SEPTEMBER, 1893. 



Upon this the gfodnvi again asked her : "Is there any one that will cat it F\ meaning "Have 
you got any children who will enjoy all this gold ?" 

"No!" said the queen in a sorrowful tone; "and that is the reason why I am sitting here 
with this sieve full of gold in order that, by distributing it, tho receivers of it may pray and 
obtain a son for me; but up to this tinio it sooms thai, their pmycvH have not boon heard." 

The queen was then asked where her husband, the king, was; and she said that he was 
gone out. 

"Very well," said the gos&hvi. "Toll the king, when he conies back, to come to a certain 
village where is my matf and then I will tell him what to do in order that your desires may be 
satisfied." 

Thus saying the gosfthvi received sonio alms from tho 4110011 ami went away. 

Now, when the king came back in tho evening, tho queen laid out supper for him, and 
while he was partaking of it, tho queen said: ".My dear husband, tins morning as I was 
seated as usual in the balcony with a sieve full of gold to distribute to bfggora, a yosdhvi, who 
Kays his hnt is in such and such a village, camo np f.o mo atul asked inc. what I bud in tho sieve, 
and when I told him it was gold, he asked mo if thore was one who won Id cat it, to which I said 
'no,' and that I was distributing it in order to obtain it son through tho prayers c>[ (lie beggars. 
Upon this he asked me if you were at home, and T iold him that yon VTOTG not at home. Then, 
telling me where his lint was, lio asked mo to sond you to him, when, ho suid lie would tell you 
what to do to obtain our desires.*' 

The king listened to her vory attentively* antl> when sho lirul finished speaking, said : 
**But, my dear wife, you are distributing a sieve full of gold every morning, and 
we are both performing other charitable acts, nucl all to no avail; what ran tho gosclhvi tell 
and much less do, that our desiros may bo fulfilled? Jt wont Iw worth my while to 
go to him." 

But the queen pressed and bogged of him in go, saying: ** hot UH seo what he says. 
Who knows but that he may help us to obtain our wishos 'c" 

After much entreaty tho king oonsontod, and, having finishe-cl bis supper, set out for the 
mat (hut) of tho gdsti/wi. When ho reached it, tho yfad&oi asked him whul ho wutitcd. 

The king said : "Did you not go to thu palaco U i IB morning and toll my wife to send me 
to you when I came home P " 

" Yes, my lord/' answered tho gfaanvi* " I will now toll you what io Ho. Oo to a certain 
place where you will find a tree* laden with fruit.* Climb tiu; two auid shako it. Come 
down and take two of the fruit, Mind you do not tako more than two. Bat ono your- 
self and give the other to your wife, tho quean ; Uu'trby you will obtain your duHircB." 

The king wont in tho direction tlmt tho yfaffiwi ]mti.ioiu'd, ntiH sstw a bti'gn tore, which was 
bout down by the weight of its fruit. He climbcwl up timl nlinok ami shook /lit* tivo till ho saw 
.hundreds of the fruit fall on tliu ground, but whtm ho uum< down mid wont i,o pidc up the fruit 
he found only two. So he climbed again, ami ugain nhook Miu tiw tor a long whilo, and again 
he heard the sound of lumdnwlH of fruit, fulling but, n l'fii, when hi' 'was piiskiiitf np ho got 
only two. The king was astonished at, thiw (wcnrw-ncc*, and climlifil H|> in Ui' (rou n, third time, 
and shook arid shook tho tree with nil his might ftiv it vury long i,ii,, H ' Hll hi; WIIH quite fatigued, 
and he heard the sound of some thonKunds of ilio fruit \Imjipitig <m tht ground. When he 
came down, the groniid iindor the tiw WIIH HO cm*rd uj liy flio iVnit flmi ht'tuiild not f.nthis 

down but fell on heaps of fruit, whic-li nmdu him glad <o think flmt. h<^ hud now plenty of 
Mtonwhmont iw hu promuliid fo gaMu,-r ihriu, Jill Miu fruit wont up 
there remaiiiod for him to caiTv only two. 



it m to lio rt^n-tt^l Uiut Ilio trtu* ati>l tin- fruit UK- not im'iiiiuiM d !>y nume. 



SEPTEMBER, 1893.] FOLKLORE HT SALSETTE; No. 16. 245 



Thought the king to himself :~The gkfai told me to take only two of these fruit, but 
thongh I want to take more, and I knocked down so many, I can't get more than two. There 
must be some meaning in it, I will, therefore, abide by the instructions of the gttdkoi or who 
knows, if I take more, they will have any effect." ' ' 

He then took the fruit and shewed them to the tfsdkri, who again told him to take them 
home, and to eat one himself and to give the other to the queen to eat. 

The king, after thanking the gSsdhvitoT his kind advice, went home with the fruit, and 
giving one to his queen, told her to eat it, while he ate the other himself. From that time the 
queen became pregnant, and, when one, two, three, and so on till nine, months of her 
pregnancy had elapsed, she gave birth to a very beautiful boy. This event caused great joy to 
the king and queen, and they entertained all the palace servants to a great treat. 

Kow on the fifth day was celebrated the pdnchvi of the new-born, and on the sixth day was 
the satft. On the day of the aafft a fortune-teller was called to consult about the fortune and 
career of the infant-prince. While the fortune-teller was consulting the horoscope the pa,rdhan* 
kept watch outside. Though the fortune-teller knew what would happen to the prince, she 
did not tell the king and queen of the results of her calculations, and was going away, when 
ihepardhan stopped her and asked her what was in the luck of the new-born. She refused to 
tell him anything, upon which he threatened to kill her if she would not tell him of the 
fortune of the king's son. g 

The fortune-teller then said : " It is written in the fortune of the prince that on the 
twelfth day after his birth the boy will be drowned in the sea ! " 

Thus saying she went away. The pardlian, however, kept this story to himself. 

Eleven days passed after the birth of the prince, and on the twelfth day was to be done the 
Idrtivt ceremony, Tor this purpose they had to go to a certain temple, to come to which they 
had to cross a sea. The king and every one else, with the exception of the pardhan, being 
ignorant of what misfortune was in store for the child, made grand preparations to celebrate the 
auspicious occasion with great pomp and joy, and hundreds of relatives and others were invited 
to be present at the ceremony of naming the child* 

At the appointed time they took a ship and set sail for the temple. On the way one 
person took up the child ; a little while after a second person carried him. Soon after a third 
would take him, and so on, all the guests vying with each for the honour of carrying the prince. 
When they had sailed for several hours they came to the middle of the sea. The child 
happened to be in the arms of a woman, who, by accident, let the child fall, and down went 
the prince to the bottom of the sea ! Hundreds of people dived after the child but in vain, 
and with tears in their eyes and broken hearts the king and the queen returned home with 
their guests. When they came home the king sentenced the woman, who had so carelessly 
dropped the child, to imprisonment for twelve years, during which she had to grind ndchnt* 

Now it happened that as soon as the child fell into the sea, he was devoured by a 
magalmftsa, 7 which, again, was carried by the tide and thrown on dry land in a certain village. 
In the morning a fisherman, who lived with his wife, and whp were very wealthy, was going in 
pursuit of his vocation, vfa* 9 that of fishing, when he came upon the magalmdsa. He, therefore, 
managed somehow or other to drag it to the shore, and out it open, when to his great surprise 
and confusion, he saw a child come out of the belly of the magalinftsft. The child was 
alive. Having no children himself with all his wealth, he gladly took up the child in his arms, 

A prince IB usually called a pardftan, but iere, I think, is meant the prime minister, or some WrlKM of the 
Household. 

Ntoknt is a sort of grain. It te popularly supposed that women, when sentenced to rigorous imprisonment, 
are made to grind nfohnt 

v Equals magarmfoti ss an alligator. 



246 THE INDIAN ANTIQUARY. [SEPTEMBER, 

aad went home and handed him to his wife, who also rejoiced at the event, saying : ,< At last 
God has sent us a child in this miraculous manner.** 

They constituted themselves the drowned prince's foster-parents, and, possessing 
great wealth as they did, took every possible care, and brought him up with great tenderness. 
The prince grew up rapidly. When he waa only one month old ho looked two months old' 
when two months old, he seemed to be four months old, and so on. '- 

Thus the boy grew up strong and beautiful, and was known to all as the fisherman's 
son, for the prince, too, always addressed the fisherman and his wife as father and mother ' 
When he was about six or seven years old, he used to run about and play with the children from' 
the neighbourhood. 

One day the children ran to the shore, and the prince asked his foster-parents to permit 
him also to go and play there, but the fisherman said : *' No, my dear child. Don't you go and 
play near the seabeach. You know how mischievous the children are. Who knows but that 
some accident or other may befall you ? Then what shall I do H Toll mo what you may need 
and I will get you any toys that you may wish for, with which you can play about the house 
in safety/' 

In spite of the kind advice the prince, as ia the wont of childnm, ran full speed, and 
joined his pfyymates at the seabeach. 

Now it happened that, as the children were playing and running about on the sand, they 
spied a very beautiful kambal, floating on the tide which wu coming iu. Every one of the. 
children attempted to get it, but all failed* At last our Loro said ho would fetch it, but all 
of them laughed at his folly, saying : - 

"What a silly child you are. Such big boys as wo aro wo could not succeed, and you say, 
that you can fetch it." y ' 

The prince, however, persisted saying he would fetch the kamM> upon which they laid a 
wager, to which he consented and dived headlong into the waves, and in a few moments waa ; 
again on the shore triumphantly carrying the hambal, and thug won fcho wagur. The prince' 
then carried the kambal to his foster-paronta, who, on swing it, ankud Jam whtu* he got it from 
or whether he had stolen it from any ono. Tho prince told them how, an he.ttnd ofehw children: 
were playing on the shore, they spied it floating on the water, and how, when all the other 
children had failed, they laid a wager for it, upon which he dived into the sea and came 
out safely with the kambal. 

Now in that country kambala were so rate, that not even ilto uobkH and vwy seldom the 
kings could obtain them, and to possess one wu thought a gmit luxury, So tliu liaherman 
began to think to himself : "Here is a most beautiful kambl> but uf wimt UM> can it be to a 
poor man like me ? I will go and present it to tho king." 

So one day he took the ftmtfeZ and presented it to tho king, who won very g]d to see snch 
a beautiful flower, and asked Lim whore ho got it frotn. Tho fmhrnimn told him tho whole 
truth, and- the king, being satisfied with tho aiuwer, dimiiiHNod him, ulttT rewarding him 
handsomely The king then took tho kuM and Imiig it upon In* Ul. Om* of the maid- 
servants of the queen, who happened to como into tho room ju*l then, on miuii* the Aawbal, 



^i^^T^ 8 C6Ptftbly Vei 7 *** bui union, you can got and hang up 
it will never lend any beauty by itwlf to tho bed-" P . 



1893.] FOLKLORE IN SALSETTE, No. 16. 247 

The king, having heard this, sent for the fisherman, and told him to ask his son to bring 
two more ; but the fisherman protested, saying : 

My lord, it was by sheer chance that my son obtained that fcomioi; and it is next to 
impossible to get any more." 

The king, however, would not be convinced of the impossibility of getting more fcmtab,' 
and told the fisherman that should Ms son fail to bring him two more kambals he should 
forfeit his head. 

The poor fisherman went away downhearted, thinking upon the unreasonableness of the 
king. He went home, and, refusing to take any food or drink, took to his bed. Now, it was 
customary during meals for the old man, owing to his great affection, to feed the prince as one 
would a little child, though he was already nearly eight years old. That day, however, the prince 
missed him, and so asked his foster-mother why his father did not take supper. She said she 
did not know the reason ; perhaps he was not feeling well. Upon this the prince went and asked 
him why ho did not corae to sapper, but the old man said : 

* Go, ray child, and take your supper. I do not want any." 

" But, father," said the prince, "you fed me every day, and why don't you do so to-day ? 
What is the matter with you ? What misfortune has befallen you that you look m downcast 1 
and won't touch your food P Tell me, father, all your cares and anxieties." 

The old man was very much, pleased with the prince's kind words, and said to him: 
My dear child, the kambd you brought from the sea, and which I presented to the king, 
has brought a very great misfortune on me. The king went and suspended the kambal 1 
upon his bed, but a maid-servant, who saw it, said, that the Juambal, though certainly 
very beautiful, lonfc no beauty to the bed, and that, if there should be hung up two xno*e, it 
would make the bed appear very handsome. The king, therefore, wants you to bring him two 
more kambah* I remonstrated with him on the impossibility of getting any, but tp no sse r 
for the king cannot be persuaded of it, and he has ordered you to fetch them on the penalty of 
forfeiting your head in case of failure. God, gave you to us so miraculously in our old age, 
and the cruel king wishes to take you away. This, my child, is my grief, and 1 will starve 
myself to death before you are snatched away from me. Go, my dear boy, and take your 
supper, and go to bod quietly." 

Thus said the fisherman and heaved a deep sigh, and tears could be seen trickling froou 
his 0jos iu profusion. 

Upon this tho prinoo aaid : " Is this what has caused you so much anxiety P Tell tke Mfcg*> 
that I promise to bring him two kambals. But, first of all, tell him thrive njurt pwida 
we with a ghip wmpletely manned with T&haUsfo and other serroaft art'Timito have, 
provisions to last for sovoral months, and an iron chain several yards Itaff. 'SFW I will go and 
fetch him tho fcimftab. In the meanwhile you must calm yotor foA*s #& rfee and take your 
supper.'* -' i ' 

When tho fisherman heard these words he took heart, and rose and took his supper. On 
the following morning tho fisherman bent his way to the palace and informed the king that his 
son had promised to bring him the kambtl* on condition that he fitted out a ship with servants, 
a long iron chain, and provisions to last for several months. The king agreed to the conditions, 
and ordered a ship to be built. What did the king lack P He had hoards of treasures. So he 
hired numerous workmen, and a job, that woulcf take two or three months to finish, he got 
done in a fortnight, and fitted oufc the ship with a great number of fete&Mr and otheir servants. 
He also procured a very long iron chain, and fctored in the ship provisions of all sorts enough 
wt for some months, but for years 1 ' 



248 



THE INDIAN AtfTIQUABY. [SEPTEMBER, 1893. 



Evervthing was now ready, and the prince, taking a tender leave of his foster-parents 
wentaiidembarkedon board the ship, and in a little while more the ship was out of sight 
dancing on the waves of the vast ocean, 

Thev went on and on for many days. When they had reached the middle of the sea, the 
prince ordered them to oast anchor. He then hooked on the long iron chain to the side of the 
ship, and said to the Malays: 

I am now going to dive into the sea. Keep hold of the chain, and as soon as you feel 
extra weight on it pull up the chain and haul it home." 

Thus he said to the Jchaldsts, and descended along the chain and dived into the sea. 
When he had gone down a long way, he came upon a beautiful country with large gardens 
fuU of fruit-trees of all sorts, bent down with the weight of the abundance of fnait, very 

tempting to the view. 

Here he walked about for a couple of hours, and came upon a large but lonely mansion, 
most beautifully furnished, and as he entered it he came in sight of a damsel of unparalleled 
beauty from whose mouth fell karabals as she spoke. Our hero asked her what she was 
doing there apparently alone, for he could see no signs of any other human beings. 

Our hero being also very beautiful, the damsel of the subterraneous abode was enamoured 
of him, Tbutaaid with a sorrowful tone : 

"I am the daughter of a r&akhas who has gono out in search of his food, which consists 
of animals and such like, and occasionally human beings, should any fall into his hands by 
chance, I am certainly glad to Bee you, but still I am anxious about your safety, because, 
should my father see you, he will have no mercy on you, but will make a meal of you in a 
trice," 

" Then tell me where I can conceal myself with safety," said the prince* 

Upon this the girl said : See, I will transform you into a fly and pnt you up on tie 
wall, where you must remain till my father goes out again to-morrow. In the meanwhile you 
must be hungry ; so take some food at my hands and bo ready for tlio transf oraation before my 
fatter, the rdjikhas, comes back, which will not bo very long hence." 

The prince thanked her for lior kindness, Sho then sot before* him somo food, which she 
prepared in a hurry-scurry, and to which our hero did ample justice, being very hungry, as be 
had not eaten for several hours* This done, the girl changed the prince into a fly and stuck 
him up on the wall. 

Not very long after the r&nk'has camo homo after his day's oxonrmon, and, as usual, lay 
down to rest, while his daughter shampooed his body. As ho lay there ho waid to hig daughter : 

"My dear girl, I smell the smell of a human being about the place. Are you aware of 
any one having cojne or gone this way P" 

And the daughter replied: **Whq.t malces you tlnnfe of human Ixringft about here? 
Here I am alone from one hour of the day to the other. "What a Billy idea ting is of yours ?" 

" But " said the father, " I do smell the smell of a human being ; otherwise I shouldn't 
have said so," 

The girl, however, said that she had soon no human being, and was, therefore, unaware 
of it. The rdnklias was now quieted, and fell fast asleep. 

On the next day when the rinhhas went, an usual, in Hearcli of pray* hit* daughter trans* 
formed the fly on the wall into its original shape, and there stood our prince before her* She 
some food of whicfo they partook together, and ounvemcd witli each other freely 

I 1 III <J.'--l.--'. -J--1II -MIT -- II I .1 -...I .L.L.J I..I I, , . ----- - MM ...Mill I IV, \ 

niWUIBW T T. "TlMMUtlUUWJM*nnMpm -W" *"" "^ 

** * e> a rbfohaw ft giant* 



SEFTEMBEB, 1893.] FOLKLORE IN SALSETTE, No. 16. 249 

during the whole day. At the close of the day, when it was near time for the rdnkha* to return, 
the girl agam transformed ham into a fly, and stuck him up on the wall. Thus matter 
continued for several days. ww.a 

One day the prince told the girl to ask her father, the rdnkJias, in what his life lay 
Accordingly, in the evening, when the rMA M returned, and she was shampooing his limbs, she 



* Father, tell me in what lies your {life P *' 

The rdnkhas replied: " Why are you so anxious about knowing in what my life lies?" 

Father," said she, if I am not to be anxious about your life, who should be ? Every 
day you go in quest of food, which consists generally of animals. Should any accident happen 
to you, how could I know it, and what shall I do in the event of your death P " 

But the rti&has replied : Cast off your fears and anxieties, for there is no likelihood 
of my ever dying. However, to calm your fears, I may tell you as regards my life, you know 
the three brab-trees" standing near our house. Should any person cut one of tbe trees with 
one stroke, I shall get a strong attack of fever; a.nd if he succeeds in cutting the other two also 
with one stroke, there will be an end to my life. So long, therefore, as the trees are safe I am 
safe also. You see, then, that you have no cause for anxiety about me." A 

He then fell asleoep. The following day, when the rfakhas was gone, the girl, after trans- 
forming the prince, told him everything she had heard from her father. Our hero now looked 
about and caught sight of the r&nhhtta' sword hanging on the wall. He took it, and, having 
sharpened it, wont out, and, with ono stroke, cut of one of the brab-trees. As soon as* the tree 
was cut down, a strong fovor came on the rdnkhas, who now retraced his steps home, but before 
he could reach it, our hero cut down the other two brab-trees also with one stroke, and with the 
fall of the troes the rtfhkhas also fell dead. 

The prince them lived with the damsel for several days, during which he gathered plenty, of 
the ka^hals, which foil from her mouth every time she spoke. He now thought that he had 
been absent for a rather long timo from his foster-parents, who must be becoming anxious about- 
him. So he mado up hirt mind to quit the place taking with him the Jcambals, which he intended 
to give to his king. He, therefore, made the damsel of the subterraneous abode acquainted with* 
his intention. 

Tho girl, however, Raid : "You have killed my father, and now wish to go away, leaving 
me alouo 1 What can I <lo horo all by myself P Under whoso protection shall I live ? Take me 
with you, ant! wo will be husband and wife, and live together happily." 

Tho prince* conHuntarl, but the difficulty was how to bring her to land. He then hit upon 
the following plan. lie put hor in a box and carried her to the place whore his ship was 
waiting. He thon tiotl tho box io tho chain, but alas ! so soon as the Ishaldsis felt the weight 
of the box they pulled up tho chain, and to their astonishment saw that a box was tied np 
with it ! 

** Whero is the boy ? " they thought. " From whence comes this box ? What can have 
become of him V Wo liavo, however, acted up to his orders and are not to blame. Let us now 
return homo ; but let us, in tho first plaoo, see the contents of the box*" 

Thus saying, tlioy proceeded to open tho bor, but to their utter embarrassment they heard 
a voice coming from inside : " Hold ! Be cautious what you are about. Do not open the 'box. 
Any one, who dares to do it iu spite of my remonstrances, will be plagued with worms." 

ll [TUta is an oxcnotUntfly itttorofttrnpr instance of tho local survival of an old forgotten Anglo-Indian word, 
tho last previous quotation for which is 1809, BO far as I know, the earliest being 1(523. Brcib is a corruption ot 
Portuguese fcrat'rt, and wtandu for tho treelotherwise known as the toddy palm, the palmyra, and the fan-palm = 
JJoj't t*w U* jlub&lliform to. !3.] 



THE INDIAN ANTIQUARY. 



[SEPTEMBER, 1893. 




it and preset to the, 

Accordingly they set sad, 

8hort ti ? ^^J 
impahenbly wartang to see 

.< Sire, here we are after a long * 
the young lad, who promised to 

hehad 

told 



^ 

disappeared. Before domg so 
heavier, when we 
a nd extraordinary 



become of the lad. 

inside the fdbw| * -' 






** ' 

the bos into the presence of the king, who was 

the M* and thus addled hi* ,- . 

^^ ^ ^ ^ ^ ^ ^ ^ 

' d into the Bea th the aid of the 

raake , and diving ,nder the waters 
it getting 
o ^ d&yg) ^ felt ftn mwial 

lled f p the' chain, expecting, every moment to 
s P box tie d to the chain. We cannot say what ha* 
^ the bo,, we heard a female vo^e spea^g 
* caut ious what yon are about. Do not open 
. J ^onstrances, will be placed with worn.s.' 

bo, wi. ,0 now *~* r ^ M^.. 

to open it, expecting to hear the 



ot 



twelve years of vow have passed away I will be yonrs. 






came to tho tree carrymg some food 
little ones, upon which tliey said : 



to 



the 



beaks, and 

nes, upon wc iey : 
Before you feed n* tell us if you had any other issue besides oursclveB, or arc we your 



some 



said :- -Dear little ones, we had matay clnklren ten Vote* 
bird deprived ns of all of th*u. We avo certainly wtonielied to find 
^ w ar^ ^ot oieytaw haw long you will bo spared to us*" 

...... 



alive, 



SEPTEMBER, 1893.] 



MISCELLANEA. 



251 



MISCELLANEA. 



VADDAVARA, 

The details given by Prof. Kielhorn on page 111 
above, in connection with certain dates which 
include the word Vaddav&ra as the name of a 
'day of the week, render unnecessary the greater 
part of a note which I have had on hand, un- 
finished, for over four years. But it may be use- 
ful to now supplement what he has written. 

Prof. Kielhoni has arrived at the opinion that 
Va<J4avftra must be either Saturday or 
Sunday, and that the chances are in favour of 
Sunday. 1 

On the other hand, I arrived at the opinion that 
ysddav&ra is most probably Saturday. But 
I have not boon able to obtain the actual 
proof that is needed. And that is why my note 
has remained unpublished. 

Finding) like Prof. Kiclhorn, that the available 
dates do not give uniform results, I was pursuing 
a different lino of inquiry, which was suggested 
by the fact that, among tin) grants recorded in 
an inscription at Talgund in Mysore, dated in the 
Igvara aamvataara, A. D. 1157-58 (Pdli, Sanskrit, 
and Old'Catiartixe Insvriptiona, No. 219), there is 
mentioned (line 05-60) the item of * Va<J<jla- 
v&rado} abhya&ga SOmavtoidal 30 ruanushya 
brahmanaih rugurath kajava n&vidana jfvitaih ga 
4, "four yadydnas (/or) smearing the body 
with oil on Va<J4av&ra, (and for) the support 
ot a barber who is to bathe thirty flick Brfthmans 
(or, perhaps, the thirty Br&hwans, when they fall 
sick) on Monday.'* 

, This passage shews that at any rate Va<J<La- 
vara is not Monday, And my object was to find 
out the day of the week for which the abhyanga 
or taildbhyanga is prescribed by tho Sftstras. 
Prof. Kielhorn will very probably be able to give 
the final passage that IB required. Meanwhile, I 
will quota the following : 

Mr. Sh. B. Dikshit supplied me with the follow- 
ing from Srtpatfs Ihitnamdhl, V^ra-prakarana, 
verse 9 : 

Bavis tTtparh kftntiih vitarati Sast Bhftautanayo 
Biritith Ittkttkuitiii Chflndrfy Surapatigurur 

vitta-haranarii I 

1 As ro#a*d tho latter point, ho noom* to have bom 
somewhat iufincnuMd by *owe romarkt by Mr. Bioe, !*$i 
wliioli ho infers that vattya may bo ynoayaajow witfc 
mukhya and ddt. But I oftunot find anyttof to support 
suoh a meaning of the word* A* w* have, in &aaard 
odMta, dulaofta,* it in juut poMibe that o^a, wdc]a t 
may be a corruption of the Sanskrit tnawfa, wfcioh U 
used ae a name of the planer, Saturn, But 1 have not bwa 
iafluenoed by this idea in the result at which I tare 



vipattim DaityAn&ih Gurur afchila-bhog4nu- 

bhavanam 
nrmam taiUbhyangat. sapadi kurat$ 

Sflryatanayafc II 

This marks Sunday, Tuesday, Thursday, and 
Friday, as unlucky days, Monday and Wednes- 
day, as lucky days,- and Saturday, as the best 
day of all, for the taH&bhyanga. 

So, also, a verse from the MuMrta-Mdrtanda, 
(Bhadrd-savikrama-pdta, <-e., quoted in the Dhar- 
masindhusdra, parichchheMa iii. para. 134) says 
that one should not make the taildbhyanga, with- 
out some sufficient reason, on Sunday, Tuesday, 
Thursday, and Friday. 

And another verse,given in the same paragraph, 
implies the same, by stating that tfhe Mldbhyanga 
confers happiness, if flowers are scattered on a 
Sunday, fragrant earth on a Tuesd^fc durvd-gv&w 
on a Thursday, and cowdung on a Friday. 

Also, another passage in the Dharmaaindhusdra, 
parichchheda i. para. 45, says, in general terms, 
that the taildbhijanya should be avoided on a. 
Sunday. 

There are also rules prescribing the taildbhyauga, 
for certain tithis and festivals, and prohibiting it 
for certain other similar occasions, 
above is all that I htwe tee 
subject of the tmUbkywge, in 
the week-days, 

Tlie general tendency of the passages grveo, 
above is, that the taildbhyauga may ordinarily be 
preformed on Monday, Wednesday, and Saturday. 
Of these three days, Monday is plainly excluded,' 
as far as the meaning of Y&gdav&ra is concerned : 
by the T&lgund inscription. And, Saturday l^jj^ 
clearly indicated as the best day of all Qto-^ 
taildbhyanga, and also answering best^o jr dates 
that I calculated, I arrived ^ : tbe'%xii(k>n that 
Vaddav6,ra is most probaky 'gartrur&ay. But 
of course tlie result ''it ^i T don<^tisive one. And 

by, for iaffcaaety my other passage to the effecfe 
fshat, w&$$r ftfl ordinary circumstances, and as far 
a to ^eek-days only are concerned, Saturday is 
tih$ y?0per day for the taildbhyaJiga, 



inscription a* T&lgtmd (P. S. and 
o. 217, Had 20, aaicF Mysore J?t*cn'j>- 
p. 208, and note), that Tillage is called "the 
groat vcwtcfo-village, T^agundtlr" (BOO ante, 
Vol, TV. p. 279, note ). But I doubt whether in that 
expression, or in v&ftflar&vula s the name of an ancient 
tax; and in va^o^yavahMn which indicates a trade 
or profession, $$$#& lias the same application as in 



252 



THE INDIAN ANTIQUARY. 



[SEPTEMBER. 1893. 



To the dates given by Prof. KLelhorn, I can 
add the following : 

. An inscription on a virgal at Hftli in the Bel* 

gaum District is dated on Vad<J.avftra, the fifth 

tithi of the dark fortnight of Sr&vana of the 

Sarvajit sarrwatsara, which was the thii'ty-second 

year of the Chalukya-Yikrama-lsaLa. Here, Sarva- 

jit coincided with. Saka-Saihvat 1030 current. 

And the given tithi, beginning at about 48 gh* 

4fl p., = 19 lire. 28 min., after mean sunrise, on 

the Friday, ended at 49 gh, 45 jp., = 19 hrs, 

44 min,, on Saturday, 10th August, A. D. 1107. 

And, on the dates put forward by him, I would 

make the following remarks : 

The inscription of A, D, 1087. This records a 
grant of land and an oil-mill; and the latter 
item seems to connect the grant closely with the 
tailtibhya&ga. I expect that in this record the 
fourteenth tithi, which began on the Saturday at 
about 42 gh. 40 p., 17 hrs. 4 min., and ended on 
the Sunday af 46 gh. 45 p., = 18 hrs. 42 min,, is 
a genuine mistake for the , thirteenth, which 
included all the daylight hours of the Saturday, 

The inscription- of A. D. 1144. The resulting 
day for Yaddav&ra, with the ended tithi, is 
Friday, as stated by Prof* Eelhorn. But, as 
Friday is mentioned in the first part of this 
record by the usual name, Sukrav&ra, it seems 
hardly likely that Yaddavftra also can be really 
used here to mean Friday. ~ Though the two parts 
of the record are dated in two successive years, they 
seein to have been written at one and the same 
time- With the tithi, the second, which seems, at 
first sight, to be given in the first part of the record, 
the resulting week-day there is Monday, instead 
of Friday, But there are indications that the 
4 two * was corrected into * six,* And this would 
giva the correct day, Friday, It seems possible 
that there was some similar carelessness, left un* 
corrected, in respect of the tithiin the second part 
of ^the record. The given tithi, indeed, Mfiglw 
kfishna 14, is the tithi of the MaM-fiivarttri, 
which is named in the record; and there ought 
to be no mistake in connection with at any ra to 
the tithi of so very special a festival. But, plenty 
of cases can be turned up in which the rites 
have had. to be celebrated on the duy on which 
the thirteenth tithi ended, And the question 



may be, whether, on the occasion in question 
there were any circumstances that necessitated 
the celebration of the rites during the fifteenth 
tithi, which ended on Saturday, -1 with the result 
that the writer made confusion between the 
ended tithi of that day and the tithi of the 
festival. 

The inscription of A. D. 11 63. The tithi beean 
on the Saturday, at about 3 gh. 15 p., ij^ 
18 min,, and ended on the Sunday, at 6 gh. 5 
= 2 hrs. 26 min. As a current tithi, it was 
connected with almost the whole of the day- 
time of the Saturday. And my belief is that 
we have always to consider the week-day durin 
which a tithi is current during an appreciable 
portion of the daytime, quite as much as the 
week-day on which it ends. 

The inscription of A. D. 1187. The resulting 
week-day is undoubtedly Saturday, as stated by 
Prof, Kielhorn. The tithi began at about 39 gh. 
10 p., 15 hrs. 40 min., on the Friday; and 
ended at 35 gh. 10 p., = 14 hrs. 4 min., on the 
Saturday. And both the daytime condition and 
the ending condition are satisfied. 

The inscription of A. D. 1234. Here, again, 
the resulting week-day is undoubtedly Saturday^ 
as stated by Prof. Kiolhorn. The tithi began at 
about 33 gh. 40 p., = ]g hrs. 28 min., on the 
Friday,- and ended at 28 gh. 35 #., = 11 hrs. 
26 nun., on the Saturd ay. And, hero also, the 
daytime condition is satisfied, as well as the 
ending condition. 

The inscription of A. 2X 1284. According to 
all but one of the inflcriptian* of B&uiuehandra in 
Sir Walter Elltot'a MB. Collection, the SvabhAmi 
Bwhtwtown, A. D. li>8&84, ought to be the thir- 
teenth^ year of liia wign, " not tlio twelfth, 
according to tin* out* exception, it wuuld be the 
twelfth year. JMy rwidtn un tho twine as Prof. 
Kielliorn'fl, for the thm* yonr* ^ivvn by him. 
And there intuit Ins morn tlwu one mistake in the 
details given in the rouord. 

It BOOTHS to me that tho evidence decided 
preponderates in favour of Vadcjavara meanl 
ing Saturday. But, w 1 have already said, 
definite proof I'M still wanting. 

. 1803. J " 



NOTES AND 

BASSEIN-BASSEEN. 

S[ridon~Jol>8Qn, . * teak, quotas Renndl, 
* Map of Sindoostan or the Mogul 
. 260, to the following effect: 
from whence the marine yard at 
Afld. with th*t excellent species 
- la* along ^^trietn side of , the 



QUKRIM8. 

Girat Mountuiiw .... on the north and north- 
east of Bassoon, 

Tliis settles th< prononndatxon of Baeseinwhen 
tho word first liegun to )>e ivcu^nJ/u'<l, although 
the Bassein refer j-cd to l>y Itonneil is I take it the 
town in the Bombay Prowdency and not the town 
ux Bunna, See ante, p. 18 #. E. 0. TEMPLE. 



OCTOBBK, 1893.] NOTES ON TUL'SI DAS. 




NOTES ON TTTL'SI DAS. . 

BY a. A. 0RIBBBON, I.O.S. 
(Concluded from p. 236.) 

8. TheKabittaBamftyan,orKabitUbali. The history of Rlhna in the fa*** gU n&lt- 
, Mappa^ and sawa-iya : metres. Ifc is devoted to the contemplation of the majestic side 
of Rama's character.* Pandit Sudhakar DvivSdl informs me that the poem has been enlarged 
in later times by the addition to the last Mnd of occasional verses written by Tul'si Ms in 
Isavitta metres. That Tul'si Das did write occasional verses, like other poets of his time, is to 
be expected, and they have boon collected and arranged in appropriate groups by admirers of 
the poet. Such are K. Mm., Ut., 132 fE., in praise of the JdnakUata, or peepul tree at the 
site of Valmiki's hermitage, which still exists on the banks of the Ganges, and is an object of 
worship to the present day. So also, lit. 94-96, addressed to the Kaliynga, Z7&, 170 and ff., 
lamenting over the insults offered by the Musalmans to Bansiras, and Ut. 9 174, which is said 
to have boon uttered by him when at the point of death. Other collections of similar verses^ 
frequently found appended to the KaUtta lUmdyan are the Edm-stuti, . Uddhav-gopikd-ftamMd, 
Eunumdnddi-stuti, JdtudtfafaK, Sanlear-batfai, and the Hanumdn Mhuuk (written when the poet 
was suffering from a severe soro in the arm). 

In seven M'i)da or cantoFi, VIK, : 

(1) The Bfil-k&nd> Childhood. Commcncmg with Rfoaa's childhood and ending with the 
breaking of Siva'H bow, 22 stanzas (pada), mostly quatrains. 

(2) The Aywlliyd-lcdfldt AyOdhyft, Describes the circumstances attending Bama's depar- 
ture on exile* 28 



Aranyti-ltfind, the Forest, Describes the chase of the golden deer* One stanza. 
(4t) KiMindhtf-httyd, tlo Adventures in Kishkindhya. A description, of Hanifcfcatfis 
famous leap. One stanm. 

(5) Sundwr-k&nd, M Beautiful. Sltti in the garden in LankS. Hanumat's adventures 
there. The conflagration of Laukfl. Hannmat bids farewell to Sita, and returns to R4ma. 
Thirty-two stanxas, 

(6) IiahMJtdtid, Lanka* The news of RAma's arrival ix Ceylon. Trijata tells Sita. 
Alarm of the ciiizonn. The first bait-lc, Afigada's challenge. Yibhi&hana's remonstrance, 
Mandddari's remoiiBtranwe. The battle resumed. Hanumat's journey for the sanjhant root. 
The final victory. Fifiy-oight stanssas* .*-..* 

(7) UitarMnd 9 the Sequel* Verses in adoration of Kama. Miscellanea. 'One 'hundred 
and seventy-seven stanzas. 

i The ootnmoittatorB Hay that thoro are three ways of looking at B&ma (ttni bhdhti Wfy, riss., the tender side of 
his oharaotor (m&dknrt{<t), thu nubjuHtio t*i<lo of bitt oharaotor ((titvarya), and the oomplex (milrita) in whioh tender* 
ness and majoHty aro combiiuuL Tliare are four ways of stinging his praises, as a mdgadha or panegyrist, a vawtin 
or bard, u>kiUd or hiHtoritial l>ut, and au arthin or suppliant. A wort in which the complex view of R&ma'e 
character, together with hiH glory andhin powor, is celebrated is called a charita, and should be sung by a s&ta 
(also called a yaumnikaj an hitoricai poot. His toudernoss should be sung by a m&gadka, and his majes^ by a 
WH<Ziw 5 whilo outroatioB udilriHiHod to him should bo aung by an wthin. Tol'i! Ms first composed the Rdwa- 
c/ianfa-mAwaHa, dimllnfr with tho complex aide of Bftma'a character, as a adta. Then, to encourage the faithful with 
a trne idea of lUma,' i*owr, Ju illuHtratod his majesty in the XMtttotM, assuming the r6le of a vanMn. Then 
to strengthoa tha lovo of tho worahippor, he dwelt on Bflma's tenderness in the GFttttaK taking thereof a 
m4flfaAi, 3?inlly boomiug an arMn, a suppliant, he wrote the Bmay pottrifa Pandit Sudhfikar Dviyldi gives 
me the following SlQka :- 



from wMchMjlther that a <i24a in a reiser of ancient histories, a m40adta praises the king's family, 
iii expert in cRIfrmg with his demand for a fine poem. ' . , 



254 THE INDIAN ANTIQUARY. [OCTOBER, 1898. 



The following are examples of this work. JBT. Sam. I. 

Metre. Sawaiyd. 
Awadhesa M dare sakdre gcA suta go da Jeai bhupati lai niJcase [ 

AbaUki Jiaun sfo&a bimdchana ltd thagi $ rahi, j4 na thagg dhika s$ \ 
Tulast mana-ranjana ratijita anjana naina sukhaftjana-jdta'kQ, sS \ 

Sajaiti, sasi men sama Ala ubhai nava nUa saroruha s$ Ukase \\ 1 n 
(One townswoman of Ay6dhya says to another) w I went at dawn to the portal of the Lord 
of Awadha (Dasaratha), as, son in arms, the king issued from the palace. As I gazed upon 
the babe, the releaser from sorrow, I stopped like one enchanted, ye'a, shame on all who 
were not enchanted at the sight. (0 ! Tul'si), His eyes darkened with heart-rejoicing henna 
were like young khanjanas? My dear, 'twas just as though twc dark lotuses had bloomed 
noble in character, upon the fair moon (of his countenance)." 

We may note that the first word of the first line is said by the commentators to set the 
whole keynote of the poem. AwadhSsa, the Lord of Awadh, (&amwa), indicates that the 
subject of 'the poem is majesty (aisvarya*). 

The next example (V, 14, 15) describes how Hanumat, with his flaming tail sets fire to 
Lafika. It is a good example of Tul'si D&s's power over words, with which he makes the sound 
an echo of the sense. 

Metre. Kavitta. 

Hdta-bdta lcfita-6ta atani agSra pauri JMri IcUri dauri Aauri dtnM ati dgi hai\ 
Arata piMrata, sanbharata na JtSu MM, ly&kwla jaMn so tahan I6ga chalyau 



phirdwai, bdra Idra jhahardwai, fiarai bAhdiyd si* laiika fagMldi pdgi 

pdgi Jiai \ 
Tulasi, UUki dkuldni jdtuihdm Teahai clitra Mil H leapt so ni&dchara na Ugi 

hai || 14 II 
Ugi dgi, bUgi IMgi chaU jaMn taMn, AUya U na mtiya, bdpa puta na 

sanbMraMn \ 

bdra, basana ughdrS, dhuma dhundha andha, Icahai bdrS MdJiS bdri bdri 

bora bdraMh\\ 
Haya Uhin&ta, bhdgS jdta, ghahardta gaja, bhari 1>Mr& dhUi peli raundi khaundi 

ddraMn I 

Ndma lai Ml&ta bilaldia akuldta ati tdta tdta tavmiyaba jhaunsiyata jhdraMn II 15 11 
In the market-gulleys, on the bulwarks of the citadel, on the balconies, on the palaces, on 
the gateways, running along from lane to lane, Hanumat sots alight a mighty conflagration. 
In terror the people scream. One fails to help another, every one is in coiif uHioii, and every one 
only tries to run away from where he finds himself. The monkey brandishes his (blazing) tail : 
he jerks it from door to door ; sparks fall from it like rain drops, and Lauka, as it wore, ripens 
and melts into syrupi (0 Tul'si) the distraught Kaksliasa women cry out as they look at 
him :-^not even in a picture hath such a monkey boon seen by the night-prowlers '? (14) 

*Pire ! Fire ! Fire ! * They flee, they run hither, and thither for thoir lives. Mother knows 
not her own daughter. Father helps not his own son, Girls with their hair dfebewDed, nay, 
their very garments torn open, blind in the darkness of tho smoke, children, old men, cry and 
cry agamf or < water, water!' The horses neigh, tho elephants trumpet, as they break from their 

, TOSt m b mdn Shove and tram P le on * ^othor, ono crushing another o,s he falls 
<* Calling each others' names, children screech, lamenting, distraught, crying 
my father. I am being scorched, I am being burnt alivo in the flames.^15) 

^^^ . 



OCTOBER, 1893.] NOTES ON TTJL'SI BAS. 255 



9. The Git Rteiftyan or Gttabali. The history of R$ma in various song-metres. 
Devoted to the tender side (w AUterya) of Ruina's character.* In seven Utffr, or cantos, viz. . 
^ (1) BdlMnj. Childhood. A gospel of the infant Bfena. The birth of Btma and his 
brothers. Rejoicings thereon. The delight and affection of the queen-mothers (7), and of 
Dasaratha in and for their infant children. The blessing of Vasishtha (13). The mothers' 
affection. They rock the babes to sleep. Description of the beauty of the infants. They grow 
older and crawl about the court of the palace (26). R&ma's Beauty at this age. They play in 
the courtyard and lisp their first words. Their first lessons in walking. The wakening of 
Rama, at dawn, by his mother (36). The boys run out to play. The admiration of the town 
folk. They play on the banks of the Sarayu (46). (The first half of the canto ends here. 
Forty-sis^soiigs). 

Visvamitra comes to Ayodhyii. His welcome. He asks for Rama and Lakshmana to relieve 
the hermits from the Rukuliasns. They 'start off with him. Description of their charming 
appearance. Their delight and wonder at the novelties they see on the way. The slaughter 
of the Rftkshasas. Rejoicing of the hermits. The salvation of AhalyA (57). They set out for 
Janakapura. Their reception there : admiration of the citizens. The two princes introduced to 
Janatea. They roach the scene of the bow-sacrifice. The appearance of the princes. The crowd 
assembles to see the Bight. The townsfolk talk. The grandeur of the assembly. Arrival 
of Sita in state (84), The proclamation of the conditions. The other competitor kings fail 
even to move the bow. Itfima, at Visvfimitra's instance, breaks the bow (90). Rejoicings 
thereat. ,Rage of tho defeated kings. Delight of the townsfolk (99). 

Kausalyfi's lamentations in Rama's absence from Ay&dhya. The other queens comfort her. 
Arrival of news from Janakapura. Rejoicings in Ay&dhyA. The marriage procession starts 
aud arrives at Janakapura (100). The wedding. Description of the beauty of Rama and SM. 
Of Lakshmana and UrmiliL The townsfolk talk of RAma. His, reception at AySdhyS by his 
mother. Altogether 1 10 songs ( pada) to various melodies. 

(2) AyddhyA-kfaiA* Ayodhyft* DaSaratha determines to make Eima yuuardja. Kaifcfiyt, 
under Mantnarft'H influence, gets Bharata madeywar$a, and has BAma sent to exile (1). Lamen- 
tations of Kausalyn and Dafiiunttha. They entreat RAma to stop, but unavailingly. Slt& makes 
ready to go with RAnia. Ho remonstrates." She insists. The townsfolk lament that SM is 
going (11). Lakshmaaa also insists on going. They start (12). Sitfc washes Blma's feet when he 
is weary with tho road . Their pilgrimage (14), The comments of the people along the way, on their 
appearance. Of tho village people (15-30). Thoir hardships. Comments of people on the road 
(31-41), Tho comments of tlio forest women (kirdtinfy in, Ohitrakuta. The pilgrims settte 
there. Their life. Tho fortmt and all nature gain new beauties (42-50). ' At Ayfldbyi, the 
lamentations of KuuaalyA (51-55). llotuni of the charioteer Sumantra. -Dafiaratha addresses 
him, lament* and diet* (56-59). Bharata reproaches KaikSyi (60, 61). He speaks humbly to 
Kausalyft. Hor reply (62-64). Ho refuses to be made king, and sets#ut for Ohitrakuta (65). 
Lamentation of the parrot*, Ac., in Mma's house (66-67). Bharata's journey to Chitrakufca. 
He moete KAmn and entreats him to return. Rftma refuses (68-72). Bharata asks for Lakshmana 
at least to rotnrn. and to 'lot him go instead with Rfona. This he also refuses. He takes 
Bfcnrt Bluxm homo with him, to set them on the throne. He himself lives in humble guise 
at Nandlgruma (78-79). Praise of Bharata (80-82)- KausalyA's lamentations (80-87), The 
talk of tho towkiMfolk (88, 89). Total eighty-niue songs (patio). 

(3) ArunavMpJ. The Forest. The pilgrims in the forest. lUma as a hunter. The leaf 
hutinPancImti(llf>). The golden deer. The circumstances of its death. ^% a PP roa ^ of 
Bavana dtaffuhtci a* tho mendicant devotee. The rape of BM*. The conflict with Jatayu (6-8) ; 
return of R&ma and Lakshmaaa to the hermitage. The search for BM. They find Jatfcyu. He 
tells them of tho rape (946), The meeting with the -gavart (17> Altogether 17 songs 

* See ttote on tte JKoWttd&oW. 



256 THE INDIAN ANTIQUARY. [OOTOBSB, 1893. 

(4) KisKkindhd-k&nd. The Adventures in Kishkindhya. Sugrfva shows Rama the brace- 
lets dropped by Slti When the rainy season is over the monkeys and bears go off to sea 1 
for Sita. In all two songs (jpada). 

(5) Sundar-Und. The Beautiful. The monkeys and bears set out to search for Sit* 
Tie meeting with Sampati. Hanumat leaps over the sea. Searches for SJt& in Lanka, and 
finds her (1). The meeting. Hannmat gives her RAma's ring (2). She addresses the'rins 
(3, 4). Conversation between Hanumat and SftA (5-11). Hannmat addresses RAvana (12, 13) 
After having burnt LanB, Hanumat addresses Slid and departs (14, 15). Lakshmana tells- 
BSma of the arrival of Hanumat. Hannmat arrives and tells his own story (16-20). BamaY 
reception of the news. They set out for Lanka, build the S&nbandha and cross the sea (21*" 
22). B4vana receives news of the approach of Efima's army. MandMar! advises him "to 
submit. Also VibMshana. Rivana spurns him. He deserts to RAma and his reception (23-46) 
SM awaiting RAma's arrival. She talks with TrijatA (47-51). Altogether 51 songs (ya<Zj. 

(6) LanU-Und. Lanka. MandMarJ remonstrates with Havana (1). Aiigada's challenge 
(2, 3). Lakshmana's wound. Hanumat brings the magic root, visiting Ay8dhyA on his way 
His conversation with Bharata. Lakshmana recovers (4-15). After conquering the RAkshasas 
(all description of the battle omitted) Rama brings the slain monkeys and bears to life (I) 
The period of Kama's banishment elapsed. KausalyA expecting RAma at Ayodhyi Good 
omens. Rejoicing in the city at the news of Rfima's approach. The arrival of RAma (18-231 
In all twenty-three songs (pada). '' 

m (7 2,. mair " Ul ^' The 8 lwL Tte ma iestic (oftwya) sway of RAma, after his return 
(1). The tenderness (madhwrya) of his rule. The music when he wakes in the morning (to 
He bathes in the Sarayu (3-5). Rdma on his throne (6.8). His love, Ao. (9-12) His mieht 
ftaise of his personal appearance (13-17). The swing festival in tho rainy 8eae on (18). Praise' 
ofAyodhy(19). Its illnnjpation (20). Its inhabitants (21). The DM! festival (22) Th! 
P J^Sl? e o iiy(23)> E&ma>s i' lstice - The affair of the Washerman. The bani 
loS (2 t S2) - S}ta ' slife ^^lmiki's hermitage. Birth of Lava and K*a. OlrtT 
gM6). Kama's life in AySdhya after Site's banishment (37), Pmisc of Bfi ma (38). 
thirty-eight songs (jpada). ' 

The following is an example of this poem. CKff. I. 32. 



Ldita sutali Idlati sacku p&ySn\ 

Emsaly& ftate ^ka afra n^Aan Mawata ckalana anywyto 



wa r ynl 

TaMnch* Tcarari Iwtte fontMd T>mym Mhari-naMa ^{.jarita jarMn |, 2 ,, 
fltapmtta OchUra jhanguUyS e6M sydma tartra S0 ^Ml 
Pattya ** * nanSkva W M MUUM ^ M adhara ^ I5ta cMs . 
OUO. 



mod. 

* 

5 



m & rasa tS 

Sh to Wm ^ *> *. nnger as 
- ^^' ^^^ s^etly 

TT IWf fy ^ anklet-bells on his foot, as she helps him 
are bracelets, and round hia throat a jeweUed nooklet studdod witl, (evil- 



OCTOBER, 1893.] NOTES ON TUL'SI DAS. 267 

fending) tiger's claws (2). A spotless saffron-coloured little silken coat adorns him, -while it itself 
looks charming on his dark limbs. His sweet face is a picture, with two little teeth above and 
below, peeping out behind his cherry lips, and stealing away the hearts of all (3). Lovely is his 
chin, his cheek, hia nose. On his forehead, like a caste mark is a drop of ink (to ward off the 
evil eye). His bright eyes, henna-darkened, shine, putting to shame the khanjana, the lotus, 
and the (glancing silver) fish (4). On his bow-shaped brow hang dainty curls, and over them 
hair-plaits of enhancing charm. As he hears his mother snap her fingers, he crows and springs 
with delight, and when he lets go her finger from his hand she is filled with dismay (5). He 
tumbles down, and pulls himself up upon his knees, and babbles (with joy) to his brothers 
when his mother shows lam a piece of cake, and she, as she looks at all his pretty baby ways, 
is drowned in love, and cannot boar her joy (6). The saints in heaven gaze at his pranks from 
behind, tho clouds, aiad Forget all their austerities, Saith Tul'si Das, the man. who loveth not this 
sweetness, hath no soul, and his life in this world is in vain (10). 

30. Tho Krishna Git aboil. A collection of songs in honour of Krishna. In the Bra], or 
rather the Kananjt, dialoet, A collection of 61 songs (pada). The first portion deals with 
Krishna's babyhood and boyish pranks in Gokula, and the latter portion with the lamentations 
of the herd-maidens during his visit to Miithura. The style is quite different from that of 
Tal'si Dfis's other -works, and many scholars deny its authenticity. I have only seen two 
lithographed editions of tho text, and no commentary. The following is an example. It 
describes how Krishna held up Mount Gfivardhana. Krishna QUdbaU. 18. 

Edg KaUr 

Jlrija para ghttntt ghamanda kari dye \ 
Ati ajHOHdna bwhdri dpanfi, k&pi swtisa pafMyo II 
Dawakaii dumha <Ja*a hu disi ddmini, UiayS tama gagana ganbfwra\ 
Qarajata ghArtt vdridhara, Akdvata prMta pralala samara II 
Sdra Idra p<tlipdt& npala y/iana baralshata Mnda IMla \ M 

Stia-Mtbhtia jnikdrtda dmta gumla g8)A gwdla II 
RffhhaKu JWwwi Ktmhn cM abasnra dusaha djfsd Ihai di\ 
Nanda IfMtllM Isiijn sur&jiati sauh so tumharti lala pdi \\ 
Simi limd wf&yiw Natula M ndharu Iiy6 Jcara Jcudkara utMi\ 
Tulasi I)diia 9 Mug/wttd auntie 6tutn Jcari gay 6 garba gahw&i\\ 
On Vvajn, tho Hiortn clourlrt have arrogantly come, for the king of the Gods (Indra) 
cpnsidoiiTi^ hiinwtlf iiiHultcul \\m notit ilium. Lightning, irresistible, flashes all around; in the 
heavoti hath IKHUL bom a profound darlcncws. Fierce rain clouds roar and rush, impelled by a 
mighty wind. Again utid tifpuu fall thunderbolts, and the raindrops of the clouds are huge 
hailstouos. Turrificcl ut tlio cold, tlio cowboys, tho cow-maidens, and the cowherds scream 
aloud, * Pvotoct us, () Bakruwa unl Krishmu Our lot is now more than we can bear., Wanda 
has contended with Iho Lord ot tho Gods, trusting in your power/ When Nanda's tiger heard 
these words, lie rose up Hmilinft uiwl liftod up the mountain (of Gftvardhana) with his hand.* 
Saith Tnl'Ht Dam, Al'a^liavaii. (ludm) thiw, by his own action, humbled his own pride. 

lip The Binay Pattrika. Tho Book of Petitions, In this the poet writes in the character 
of a suppliant (ar/Afo).* Them IK iui interesting legend as to the way the book came to be 
written. Tiil'd DUK II mt^ tw a i>*ur*ika, wrofco the Mm Chart* Mdnas, in which he dwelt on the 
complex side uC IMintt'H ohiwictor and on bin glory,.might and prowess. Then, as a an&* to 
establish tlio huartH of thoHO who sought the Lord, he wrote the EaWdbaU dealing with Jfcrna , a 
majosiy. Tlien, to inereaHO love in the worshippers of the Lord, he wrote KtmtgadlM, the (Waftaft, 
SubBequenfcly io all thin, a murderer one day came on a pilgrimage crying, ' For the love of 

* UHintf it OB an umbrella to shelter tlio distracted cowherds. 

* #00 footnote 1 to the account of the K<tbittti>baU> 



258 THE INDIAN ANTIQUARY. [OCTOBBU, I89& 

the Lord Bfana, cast alms to me, a murderer.' Tul'sS, hearing the well-beloved name, called 
him to his house, gave him sacred food which had been offered to the God, declared him purified, 
and sang praises to his beloved deity. The Brttunaga of Banftras held an assembly, and sent 
for the poet, asking how this murderer's sin was absolved, and how he had eaten with him. 
Tul'si replied, 'Read ye your Scriptures. Their truth hath not entered yet into your hearts, 
Tour intellects are not yet ripe, and they remove not the darkness from your souls/ They 
replied that they knew the power of the Name, as recorded in the Scriptures, * but this man is a 
murderer. How can he obtain salvation ? * TuPsl asked them to mention some proof by which 
he might convince them, and they at length agreed that, if the sacred bull of Siva would eat from 
the murderer's hand, they would confess that they were wrong, and that TuFsi Das was right. 
The man was taken to the temple and the bnll at once ate out of his hand. Thus did TuPsl teach 
that the repentance of even the greatest sinner is accepted by the Lord* This miracle had 
the effect of converting thousands of men and making them lead holy lives. The result enrage^ 
the Kaliyuga 7 (the present age of sin personified), who came to the poet and threatened him, 
saying, 'Thou hast become a stumbling block in my kingdom of wiekediicm I will straight- 
way devour thee, unless thou promise to stop this increase of piety/ Pull of terror, Tul'sl 
Das confided all this to Hanumat, who consoled ham, telling him lio was blunioluBS and advising 
him to become a complainant in the court of the Lord himself. Write a binay-pattrikd, a 
petition of complaint, and I will get an order passed on it by tho master, and will be 
empowered to punish the Kaliyuga, Without such an order I cannot, do so, for he is the king 
of the present age. According to this advice the poet wrote tho ttintty P&ttrileS* 

The book is in the form of a series of hymns, adapted to singing, and addressed to the Lord, 
as a king in a court. According to earthly custom, the first hymns, or putitiona, arc addressed to 
the lower gqjis, the door-keepers, ushers, and courtiers as it were, of heaven, and then the 
remaindeif of the book is devoted to humble petitions to the Lord R&rna himself. Thus, He 
first addresses GanSsa (the door keeper) (1), then the Sun-god (2), Siva (8 10), Bhairava 
(Siva, the protector of Ban^as) (11), Sathkara (12), Siva (13), Biva and PArvat! in one (14), 
Parvatf (15, 16), the Ganges (1720), the Yamuna (21), tho Kslifitra-pala of Banfiras (22), 
ChitrakAta (23, 24), Ha-numat (2536), Lakshmana (37, 88), Bharata(39), Satmghna (40),S!ta 
(4143). With the 44th hymn the petitions to Rama begin, and are continued to the 277th. 
In the 278th the poet addresses the whole court, and tho 279th, and last, hymn records the 
successful result of his petitions. 8 

The following are specimens of this work: 
Jtai. 149. 

Kahdn jdun> M ton* hahmn, aura fhaura na w$r$ \ 

Janma gahwdyt MrtJ dvdrt Urikar* tSrf II 1 II 

Main tau ligdri, ndtha, a6 svdratta JcS UnU I 

Tohi kripd-nidM leyam lanaA mM si Unh6 It 2 U 

Dina duradina, dim durndaad, dina, dukha dina dtikhana \ 

Jmn laun tfin na 6ilttcihai Eagfalawa-UlM'bhanu \\ S It 

Dat $tU Una ditU Jiaun, Mwa-bil6chan<x\ 

To son tu - Mn, na dtisard, nata-sScha^i^cJiana \\ 4 It 

Par&dhfaa, dfaa> dina Jiaun, svddUna. gwdnih [ 

BManakdrt s6 Jcarai, 6M 9 tinai U jMMn It 5 II 

Apu dMM, moUn dMhiyg, jana jMy8 wncho \ 

BaM 6ta Mm* ndma, M jeJiin lat s6 bdhcU II 6 tl 

Rahani >Ati Edma r&wA nita hiyS bulast hai \ 
,. >t . Jymn bhdvai tyaun Joaru bripdla tSro Tulasi hai II 7 U 

-^Ti* S * Per f OT1> may P moticall y * translated by * the devil' of Christianity. [For Kaliyuga'* doings 
parsojufied aa a grod in popular poetry, see Legends of the Pafljfo* Vol. IX. p. 280 ff .- 
Soiae editions make 280, not 279 hynms. 



O<J*OBB, 1893.] NOTES ON TUL'SI DAS, 



In the preceding hymn, the poet has prayed to the Lord to look upon him, - he ca* do, 
nothing of himself. He now continues, For whither can I go ? to whom can I tell (my 
sorrows) P No other place have I. Have I not passed my life a slave at thy door, and thine 
only? True, often have I turned away from thee, and grasped the things of this world but 
thou full of mercy, how can acts like mine be done by thee (that thou shouldst hide thy face 
from me) ? Glory of Raghu's race, till thou wilt look upon me, my days will be days of eviL 
my days will be calamity, my days will be woe, my days will be defilement. When I turned my 
back to thee, and (it was because) I had no eyes of faith to see thee where thou art ; but thonart 
all-seeing (and canst therefore look upon me where'er I be). Thou alone, and no other, art like 
.unto thyself; thou who dost relieve the sorrows of the humble. God, I am not mine own; to 
some one must I be the humble slave, while thou art absolutely uncontrolled, and master of thy 
will. I am but a sacrifice (bali) offered unto thee; what petition can the reflection in the mirror 
make to the living being who is reflected therein.* First, looi thon upon thyself (and remember 
thy mercy and thy might). Then cast thine eyes upon me ; and claim me as thy true servant ; 
for the name of the Lord is a sure protection, and he who taketh it is saved. Lord, thy conduct 
and thy ways 10 ever give joy unto my heart ; Tul'ai is thine alone, and, God -of mercy, do 
unto him as it seemeth good unto thee." 

'Bin, 195. 

Bali jdun Jiaun Rdma Gosdnm ( 

Kijai kripd &pw& ndnin \\ 
Paramdratha - snrapum - ttfdhana, saba svdratha sulthatia, Vhal&i I 

Kali tiaMpa U$ $uchdti, nija katUna Tewhdli ohaldt \\ 
Jahan jalian Mia chitawata hita, tahah mta nawa bikMdaadMk.ifc*\ 

BuM Mdvati bhabhari bMgaMn, samuhdi amita WB$bm\\~ 
Adhi magana mana, byddht bi&ala, tana, baehana maUna jhutMt \ 

$tehun 'para tumha 96 Tulaai M solcola saneha sagdi II 95 II 

R&ma, my Holy ono, I offer myself a sacrifice unto thee. Stow tfcpu grace unto *pe as 
thou art wont* The evil age hath in its wrath cut off every good way, the means of ultimate- 
salvation, and the means of attaining to the lower heaven, yea, every earthly happiness, every 
goodness, and hath brought into use its own, hard, evil way. 

Wherever the soul looketh towards good, there ever it causeth new sorrows to increase. 11 
Every pleasure that dolightoth fleeth in terror, while all things that delight not, stand in 
front of a man, in unmeasured numbers. The soul is plunged in spiritual woe : the body is 
distracted by diaeaso : man's very words are foul.and false. And yet, (0 Lord,) with thee doth 
Tul'si D&s hold the close kinship of perfect love. 

12, Rama-charita-mftnasa, the Lake of the Gests of Rftma. Written in various metres. 
Most commonly eight pairs (frequently more) of chaupdfo followed by one pair (som^imes. more) 
of d6hfo, with other metres, in the more high-flown portions, interspersed. In paves $6jpdnd> or 
descents (into the lake), rfir. : 

(1) B&lak&^ (2) Ay&dhyft ka?<Ja, (8) iranyak^da. X 4 ) Kishfcindhya k&ada, 
(5) Sundara Hiwja, (6) Laukaidnflu (7) Uitara k4n&,, 

This work, which is more usually called the Udwt* Rdwdyan, or the TuV-krit Edmdyan, 
is, as already shown, largely quoted in the Edhdbatt. The following references will show that 

The reflection of a man in a mirror ift entirely dependant on the man who is reflected. It 'inoves as he moves, 
and onjy acts as he will*. 80 man'e aoul, which ia but a reflection of the universal Soul, is 'entirely dependent on 
the will (prtraqa) of tho Utter for all hia actions good and bad. Hence the poet asks that the Lord may will him 
to lead a holy life. Ho hai no risht to ask for it as a rteht,,he can only ask for it as a favour. 

w RduMi sa dcJuwaija (itfjvateid gwnM dhMWwMti fldi jt fohoarwipar fyunlwin} MM raAaw.feifel,oomm.}. 
Rtoi = vyavaUra (si vyavah^ra U mantrt mitrq sto<tf*$vi$iM'B<vr vwtafa.). 

11 The commentator given an illustration, dise^e springing- up at a holy, festival. The late Hardw4r affair is 
*n example in point. 



260 THE ISTDIAH ANTIQUARY. [OoTOBBB, 1893. 

certain verses occur twice in the poem itself. Whether this is due to interpolations or not 
I cannot say. My references are' all to Chhakkan Lai's Corpus, and also to the new edition 
published by BAbu Ram DJn Singh. 

Ram. Ba., Oh. 77, 2 Rum. A., Ch, 212, 3 (Ram Din., 213, 3) 
Sir a dhari tiyasu "karia twnliarti \ 

Paramo, dharama yaJia tidtha liamdrd It 

Ram. BA., Oh. 73, 3, 4 

Tapa-'bala racliai, prapantfia Udhdtd \ 

Tapa-bala BtsJiim sakala jaga~trdtd \\ 
Tapa-bala Sambhu Iwraliih sanghdrd \ 

Tapa-bala Seklia dharai tnahi-b'hdrd It 

Compare Ram. Ba., Ch. 163, 23 ^ 

Tapa-lala ten jaga, srijal U&hfitd I 

Tapa-bala IfisJwu bha$ paritnttti \\ 
Tapa-bala Sambhu Jsarahm smyhdrd \ 

Tapa ten agama na "hacJthu wiixtwd tt 

Ram. A., Ch. 89, 2 = Ram. A. 9 Ch. Ill, 7 

Te pitit mdtu Italiahu, saJthi, kawi! \ 
Jinha pathav banu "bdlaka aise [\ 

Ram A., Ch. 123, 1, 2 * Mm. Ar., Ch. 7, 2> 3 (KAm Dlu, D, 2, 3) 



ff&pctor -WfcJia Wrtfata (banti ati) UcMw 
Ubhaya Mclia Sly a s6haU leawd 
"Brahma jtoa btcha m&yd jaistf. 

N"ote that the last half line, as MAyi oxiatH boiwcon Bruhman and iho fionl,* fihows that 

TuFsi DAs was not aliogothor in accord with Ramilnuja, who aUogoilutr dcinitu] the existence o 

the Mityu postulatc4 by BaukarachArya. Thin will b doalii with 

Ram Sun., Oh. 23 ? 1 

Efima I ehwana-paiikajft lira ilhartthd \ 

I/artftd a&hala rtfju tumlia btwa/m \\ 
Rfim, Lto., Oh. 1, 8 

Wma eharana-yanfajft ura tlk&rnlttl \ 
Kautuka ulea Ihdlu knpl famtJni \\ 

The poem was commenced in the year 1574 A, D. in Ayodhyft, whin* the first 
tfydnoB were written. Thence ho -wont to BuiulniH, w)M.']*a TiiIM I>AH iioni|Utlt!il iho work. 

I do not give any analysis oJ 1 the emit out H of UIJH cxcu!lh!nt work. 'Mr. fJiiiwHw'M translatiW 
makes this unnecessary. I ]i<itaLu alwi tc fiivo any (^aiiipli) of if,. No Hpiuitnitn will give 
fair idea of the poorn's many hoautiVw, and ui tho Htmus Luiut cf hs f|,o Kunipcati funiu) defects, 
It would be as unfair w to show a xuitflu pearl an a wunplit of (licuivini wiMi all iU profundity 
and all its terrors, The n&ntt-eliarila.iiulnnHii IH ilut oarli<*Hf. kiutwi^ uml ut tin- wtnio timo the 
greatest, of TuFwi Dte'v worka. But, though tho wu-lliwl, il IIHH IIOIM- of ilu* firiiliMu*HH which we 
might expect in a poefc'a firafc ati^rapi at song. 1 H -iiu'tii* m r-iw* f i-hoi.jrh iiiwr monotonous; 
its language is appropriate without, being tfcffiwtml, UIH! Hut dmm of ihniK>it, ever hound 
together by the one golden gtring of lovu and iovotifiti to his tnnnlcr, m worthy of the greatest 



for lh. llwi tiruo hi 
Hl *w **v. Thn llftla, 
and tho KiHhkimlhya, Uumbum Lut.kft wui Utlam Minium it BauAriie. 



.OCTOBER, 1893.] NOTES ON TUL'SI DAS. 1 Sl 

poet of any age. In the specimens taken from Ms other works I have shown what power the 
poet had over language, and how full that language wouia be either of tenderness, or of soul- 
absorbing devotion to the Deity whom he adored, and if I now give an extract from the 
TuV&-knt R&mdy&n it is not as a specimen of the work, but to show Tul'si Das in his lighter, 
perhaps mo-re artificial mood, in which, with neatness and brevity of expression worthy of 
Kalid&sa*or of Horace, he paints the marvellous transformation of nature which accompanies 
the change from one Indian season to another. I allude to the well-known passage in the 
Kishhwdhya-kdnd which describes the rainy season, and the coming of autumn (Qh. 14 and ff). 
I follow Chhakkan Mi's text, as usual, in this paper, 

A word as to the style. Tu'lsi D&s here adopts a series of balanced, antithetic sentences, 
each line consisting of a statement of fact and of a simile, the latter often of a religious nature. 
This method of writing closely resembles that adopted by Kalid&sa in portions of the first book 
of the Raghuvamsa, .and .still more that of the Book of Proverbs. Thus, (Prov. xxvi, 
7 and fl. 

* The legs of the lame are not equal ; 

So is a parable in the mouth of fools* 
As he that bindeth a stone in a sling ; 

So is he that giveth honour to a fool. 
As a thorn goeth up into the hand of a drunkardj" 
So is a parable in the mouth of fools* 

In the same style, Tul'st Das here says 

As the slioot lightning flicteerefch, 

So is the short-lived love of the wicked. 
As the clouds heavy with rain bow down to the .earth, 
So bowotli (humbly) the wise man full of wisdom. 
As tlio mountains hoed not the assaults of the raindrops, 

So the holy man heedoth not the words of the wicked. 

The translation given by me below will be found to be more full than Oft above, but it 
will be soon that, throughout, the text is built on this principle. 



Qhana gJiamanda nalha gwffjata gh6rd\' 
Priyd-Mna mana darupata m6r& 11 

Ddmini iowofca raha na ghtma 
Khala, kai prti jM** Mru 

\ 



Jatkd ^ 

irfa Mjlidta f$aha\in giri &afe \ 

Khal* hS ItwJiana * santa salia jais$ \\ 

w/*l* MMW * 8 tord'l\ 
tUra 
Munu j*ttf/tt 

Jaw* jtwM 

taldw& \ 



Jim 

jal* jala,<wdhi mahun dt\ 
ji/mi j 



THE INDIAN ANTIQUARY. [OCTOBER, 1898. 



Chaupdt. 
Dddwra dhuni chaJiun disd suJidi\ 

SSda padhahin jaw bafu samuddt It 
Nava pallava bhae bitapa anSkd^ 

Sddhaka mana jasa mitt bibekd 1 1 
Arka jcwudsa pdto binu bliayati \ 

Jasa surdja MutUt udyama gayanU 
KTiojata fatahun mil&i naliin dMrt\ 

Karat Arddha jimi dAaramaJii dtiri W 
Sasi-sampawna s&ba &M 

Upakdri Jcai sampaH 
Nisi tama ghana, Wiadytita 

Janu dambhinha bar mild ' samdjti ih 
Mahdbrishfi chali $7i&ti kidrt\ 

Jimi sutantra bhaye bigarabih narl U 
ErisM nwawahin chatura Jcisdnd I 

Jimi budha tajahih m6ba mada mdnd LI 
Veblviyafy chakrabdka Tehaga ntiMn\ 

Kalihi pdi jitni dhawna pavdlM U. 
foam baraJchai trma nahin jama L . 

Jimi Sari-jana-hiya upaja* na Mmd 11 
JttNOa jantu-sanTeula maid I1irtij&\ 

Prajd Idrha jimi pdi swrdjd \\ 
Jahah tahan raM ftotUka thaki n 

Jimi mdviya-gana, wjpo/e jndnd ll 



Eaba-liuh pralala I aha m&ruta joJian tahan wSgha lildHk \ 

Jimi Jcap&ta M wpo$$ ftula saddliarma nasdMn II 

Kaba-lmh dibasa malmh nibida tama luiba-huh fat pragata patanga I 
Binasai- upajai j&dna jimi pdi Jtu-sawja au-sanga \\ 15 U 

Chaupdi* 
JiwakM bigata aarada-ritu &l \ 

LachMmana d4&haftw parama 8ulid%\\ 
PMU Msa saJc&la maU cliJidi\ 

Janu laraklid-'krtta pragata, bwdhdi U 
Udita Agasti panfha'-jala sokM \ 

Jimi UbkaM soWidi scmtMU \\ 
Savitd sava nirmala jala stihd \ , 

Santa Tiriday-a jasa gata-mada~m6hd. U 
Hasa rasa sukha sarita sara pdnt 1 1 

Mwnatd-tydgct karahin jimi jndnt \[ 
Jdni savada ritu Ishanjana * d$ \ 

Pm sarnaya jimi sukrita suM& II 
Pwrifca na renu, s6ha ati dJiaranfi \\ 

NUi nipuna nripa Ttai jasi Icarcnit \\ 
Jala-sarikdvha likala bhai mind \\ 

Abudha JeulumM jimi dhana-Mnti ft 
Binu ghana nirmala soha akdsd \ 

Harj, jana tba parihari sab a dad 1 1 
Kahun Jcahub Irishti sdradi thM \ 

Kou eka pdwa bhagati jimi m6H \\ 



OCTOBER, 1893.] NOTES ON TUL'SI DAS. 263 

JUA& 

O'kaU harakhi t&ji nayara nftyfy tdpasa, baniha, bhikhdri \ ' 

Jimi Eari-lhagati ydi srama tajahin dsrwnt cMri U 16 U 

Qhmydt. 

SukU mtna, jg ntm agddhd\ 

Jimi Hari-sarana na kau Mdhfi It 
PMU kamala, sdha &atra "kaisd I 

Nirgwna JBrahma saguna bhae jaisd It 
jata maflhuihara muWiara avmpa, \ 
Sundara kliaga rate ndnd rupd H 
rab&'ka mam dukha nisi p$khi It 
Jimi durfana para-sampati MKki* 
OhdtaJba rafata tnkM ati ohfnl 

Jimi sufoha lahal na S&nkaria-dr$k% It 

tapa nisi sasi apaharat{ 
nta-dwasa jimi ydtalta tarat \\t 
indu Qliakfoa tamuddik 
Chitawahin jimi Bfari-jana> Sari- p&i\h 
aka dansa Itit Mvw-trdsdv 
Jim dwija-Mha W kula-n&sd \\. 



SMmi #** sankula raU i* M*M* P* 

Sada - (Za 5Arama * imyd * 1 !r 17 



- , 

Rfima addresses Lakslimaim, while they awaiting m the Kishki*dhyl forest for the rains- 
to pass over, that they may start on their search for Slta. 

0*aiL->Tha sky covered with arrogant rai^-elouds fiercely roareth while my heart is- 
distraught! bereft of its darUng. The sheet lightning, flickered amzdst the ^*+ 
SS as tie short-lived love of the rtfadU The heavy vaponrs po^ fo^L ram ^d hang 

to the W, toeli oa^rly on U 8 ^ like a vaazx Mow puffed up , ^ a^httte lth 
Tke clear water W hiet friMh on the earth is hecome mn^ (a^d hideth d to * Ay V - * J 
of this world envelop the soul (and hide it from its Creator) Wh he a^op ,d 

true path of the scriptures * . T 

01^ - T,o fro gS sliout lus% around; . ^^^2^K^ 
Fresh shoots appear ou buHhes, as ^W^*^ he schemes of the wicked 
arfra vajaufr trees lose tlioir green leaTes from tue ramiwi, 

fail under a righteous governor. Seek whe thou ^'^^^^^2^. of 

r 



. . 

yieldethto ^sion hi piety doparteth Fair shzneth e- 

eoru, as fair a* a charitable man btee^ (the n%ht of 

flies are radiant, like unto hypocrites that *^^""rl^L by the Heavy rain- 
ignorance). The *eld banks J --g ^0^-^ STthXise ^clever 
storms, as a woman is ruined 6y being Jen, w delusion, passion, and 

husbandman weedefch hi, crops, as the we n ^^^eLh in. this age of sin; 
pride. The Brfihma^tgooBe hath hidden itself, even as t disaeared 



264 THE INDIAN ANTIQUAET. [OCTOBER, 1893. 

and as on the barren land, for dl the rain, not a blade of -grass is seen, so lust is born not in 
the heart of a servant of the Lord. The earth is brilliant with swarms of manifold Hying 
creatures- soi under a good governor, do his subjects multiply. Hero and there a wearied 
traveller sitteth to rest himself, as a man's senses rest when wisdom is born in him. 

Dthd.Ab times a mighty wind ariseth and hither and thither scattereth the clouds, -as, 
with the birth of a disobedient son? a household's piety is .destroyed. At one time, by day, 
here is a thick darkness, at another time the swn is visible ; oven so, true knowledge is 
destroyed or born, as a man consortefch with the vile or with the holy. 

CKaupM. The rains are past, the Autumn-timo is come ; Lakshmana, see how fair the 
world appeareth. (The first sign that it cometh) is the white-beardod blossom of the tall thatch- 
grass, which hideth the earth as though declaring that tho old ago of the rains had come. 
Canopus shineth in the heavens, and the water which drowned tho pathways is drying ,up, as 
desire drieth up when the Truo Content is achieved. Tho water glLsteneth clear in the streams 
and lakes, like a holy man's heart from which passion arid delusion have departed. Gently 
minisheth the depth of the streams and lakes, as tho wise man gradually loseth his thoughts of 
self. The wagtail knoweth that the Autumn is arrived, and cometh forth from its hiding place, 
beautiful as a good work done in season. No mud is tfeerc, and yet no dust, fair shineth the 
world, yea, like unto the deeds of a lore -learned king : yet an tho waters fall the fish are 
troubled, as a foolish spendthrift is'pevplexod whon his possessions arc wasted. Tho sky serene 
and pure, without a cloud, is like unto a servant of tho Lord, who is froo from all earthly 
desire ; while now and then thordO fall a few drops of Autumn rain, fo\v, as the few, who 
place their faith in me. 13 

J)ohd f Joyfully issue fo*th fr.oni the cities, kings and oromitos, merchants and beggars, 
* even as the four orders of mankind desert all care whon they find faith in tho Lord. 

Chaupdl Happy are tho fish who*o tho water is deep ; and happy is ho who findeth 
namght between him and tho fathomless mercy of tho Lord. Tho lotunus bloorn, and the lakes 
take from them ,a charm, as the pure Spirit bcoomcth lovely when it taJccth material form. 14 
The noisy bees hum busily, and birds of many kinds King tuneful notes. The Brfthman! godse 
alone is mournful when it seoth the night approach (wliicli wepuratcth it from its mate), as the 
evil man mourneth whon ho seoth tho prosperity of another . Tho cMtak waileth in its ever waxing 
thirst, even as an enemy of the deity never fiiuloth pcauo* "The moon by night consoleth for the 
heat of the autumn su-n, as sin vanisheth at the night of a holy num. Tho partridge-coveys gaze 
intent upon the moon, like pious men whoso only tlfcought is for tlio Lord, Tho gnat and tihe 
gadfly disappear in fear of winter, as surely as a house is destroyed which pomxsuteth Brahmans, 
IWitf.-^The swarms of living creatures with which, in the winy season, tho earth was 
fulfilled, are gone. When they found the Autumn approaching, they dopartod. So, when a 
man findetli a holy spiritual guide, all doubts and errors vanish. 

(3) Logonds and Traditions, 

In conclusion, it will bo iufajreating to record mieh legwulH regarding tlip*poot, as have not 
been already given in this paper. -Some of thosio liavo boon* published bufcms but others are, I 
believe, new to English scholars. 

I. commence by giving some valuable faetw commmiicatuf] lt> mo 1>y MHlifitnahopadhy&ya 
Sudlmkara DvivMi. Some say that th poet was a Kftnyakubja, and others that he was a 
SarayftpariafBrd.hmar> f Brahmanw of the fornior clan oouihnnn tlu reuoipt <>l' proBonts, begging 
for alms, and the like ; but TuPst Das in KaMtltvalJ, Ut,, 7fl, wuyn distinctly, V%' ; Wfl 
mahgana, I was born in a family which bogged/ and lusneo ho mtiflt bo ooiwidumi to have been a 
Sarayuparlna. Tradition adds that ho was a DuM of tho ParMam gAlra of that clan. The most 
trustworthy accounts state that he -was "bora in Samvat 1589 '(A. D'. 1532), HO that he must ( 

\ ' ; i* Eima was of course an incarnation of the Lord, 

t f Hwe Tdl'sS D&B oertainly speal^e botfr pf a Nipgunaih and not of a Sagu^aiii, Brahman, 



OCTOBER, 1893.] 



NOTES ON TUL'SI DAS. 



* ** OOncInsio11 



****** 
ac ^was 



' 

fr m natliral 

* 



ab&ndoned 



i parents 



have been 42 years of age when he commenced writing- the j?,i - 
bomeout bythe nature of thework, which is ^^^SSK^ ** J 
In former days, before the British rule, children born at the eB rf ,* *"* ^ 
and at the beginning of that of Mula, were said to be bom *L * 
considered to be of the worst possible 1-^1?^^*^ 
account he would usually be abandoned by his parents or t th 
affection they could not be so inhuman, they would not 1'oofc Ln \ J 
Thus, m the Muhurtta^huntdmani (composed about Tul'sl Dfe's tkneT 
dtfutft tatra parityeySd vd muMiath pitd 'syd 'shfasamdna pasvSt ' I ti 
mentioned as having been born to E4vana in -4WWtew^ ^/to h'ave 
this way. He did not die, but grew up and had many children d 
Nirada's instigation, RAvana sent for them, and they were all kffleTurthe 

Tul'sl Das was one of these children bom in Abhukta-mula, anV'wTen 

abandoned him he must have been picked up by som 

holder would have had aught to do with such a child, te telJs us himself in w p ^ 

227, 2, * yoLnuni yctnciica t&jo jctncinii 9 Jcarama binu %idhi-)if ' ' * * j<* ^oit^riK& y 

mother brought mo into being and then abandoned me, and God^Mmself Ire t^ 7 ^^ *** 

good fortune, and forsook me.' Compare, also, the whole 

tdbdlt, m,, 73. Ho must, as a boy, have lived and wan<w ou over ju 

learnt from him and his companions the story of Rama, as he himself 

He ^probably named Tulasi Da*a by the sadlm, according to a custom which these 
men have When they desire to purify any person, they cause him to eat a tula* f JS 
has been dedicated to an unago of Vishnu. This was probably done in the unfortunate S 
case, and hence his name. muare ia a s 

He is popularly supposed to have been a profound pandit, but this is an evident error 

is shewn by his works. His Sanskrit is full of mistakes, e. - 

JJt,, he writes It&Tf^anlh&lihanUath for koJcf, and chintakae 
?, or in tlio IfadrMtalca, 19 Itudrdshtakam idam nrnTeh 

r > * "wr*fwH IMUW fTOKU..,, V.J/JOJM, nwa-WSAOIfe, 101 

According to tradition, his father's name was Aim* Ram Snkla DubS and his 
Hulas!. His real name was, as he tells us in JBT. Earn, m., 94, Rim B61a His ' 't 
preceptor was named Naraliari. His father-in-law's name was DJnabandhu PJthak his wtf> 
RatnftvaH, and liis son's Tarak." Tartoufl places claim the honour of his birth,', Ta * 
in the Do,lb, Hastinftpur, Hljfpnr near Ohitraku^ and Rfijapnr, in the district of B^da'on the 
banks of the Yamuna. Of these, Tarl appears to have the best claim. In his vouth h 
studied at SukaraksWJtra, the modern S6ron QMm. Sa., d6. 30). He married in his fUM 
lifetime, and after the ktter's death, he lived contentedly as a householder, and beat, a son 
As explained olsowhero, Tul'si DAs was a follower of the vUisbtddvMta Vedantfo teaching of 
RSmanuja, as modified by BitmAnanda. It would be incorrect, however, to call him a strict' 
adherent of that soot. I have previously pointed out that, in- Ay6dhy& he was a Smarfa, not 
I. 30, 1 { Main puni w?jfa gura t ^c.) and the following- chau$&fa. This passage also 



is 



* 



See remarks aliovo on the 
lf Tho following foU givo the above particulars : 
hai 



jaga }d,na \ 



n&m-lcari gwu U tunM rtdKu \ , 

naU *<Ma j<ya IcaM Uta aparMhu 11 
Btnabandhu, r&thafa, Jeahat* saswct nftma sola M I 

RatnfaaM %a wdma hoi wto Mralca gata Ui II 

The Gurus name cannot be plainly give without fa, but it is that form of Tishnu which saved Prahlfida i * 
Narahari. From the last line it appears that the poet's son died at an early ag*, ' 

The poet also mentions his Guru's name in ft similarly disguised fashion in Elm. Ba., S 6. I, 5 ' bcMdaun aunt 
*ada-M?a Wp&tindhu NARA.y%a HAW,' With regard to his mother's name, vide, post. 



266 



THE INDIAN ANTIQUARY. 



[OCTOBER, 1893. 



a Vairfcr! Vaishiiava, and also worshipped MahadSva to some extent. In tlie IMmtiyan He 
himself states that he has followed many scriptures, and now and then he even alludes 
to the nirvisesha advaita Vedantic teaching of 'SankarAchfirya, with its <mdya and its nirgunatii 
Brahma, A great friend of his was Madlm-stidana Sar.isvafc?, who was a follower of the 
doctrine of 'Saiikaracharya. As a whole, however, his teaching may he taken as that of the 
vitisJilddvaita veddnta, with a liberality, leaning sometimes to approval of strange or more esoteric 
doctrines. I have obtained from Baba Mohan Das SAdhu the following genealogical table 
showing the line of succession of the teachers of the poet. It starts from. Sri-Mannarayana, 
who was twelfth in ascent of teachers before R&manuja. I have no means of checking it, and 
give it for what it is worth, and with the warning that it is probably largely based upon 
unwritten tradition. Some of the names are interesting and well known. I give in a parallel 
column another list of names received from Pat'na, which differs in a few particulars, and the 
authority of which is unknown to me. 



M6han Ds's List. 


Pat'nfc List. 


Mohan Bus's List. 


Pafna List. 


1 


Sri Mann&rayana 




21 


Sri Puriishuttaniachar- 
ya. 


As in Mohan Das. 


2 


SriLakshmi 




22 


Sri GangadliaVEiniinda. . 


Ditto. 


3 


Sri Dharamiini 




23 


feri RiimuBViirananda... 


Sri Ramamisra. 


4 


Sri SSnapatimuni 




24 


Sri Dv&r&nanda. 


As in Mohan Das* 


5 


Sri Zarisunumnni 




25 


Sri Dovtlnanda 


Ditto, 


6 


Sri Sainyana^hanmni.,. 


Not given. 


26 


Sri Sy amitiuinda 


Ditto. 


, 7 


Sri Nathamuni 




27 


Sri Srutananda 


Ditto. 


8 


Sri Puudartka 




28 


Sri Nityil-nanda 


Ditto. 


. 9 


Sri Ramamisra , 




29 


Sri Pflrnfamnda 


Ditto. 


10 


Sri Parankusa 




30 


Sri Hary/lnn-nda 


Ditto. 


11 


Sri Tamunacharya .., 




31 


Sri Srayyuiianda 


Not given. 


12 


SElRlMiNtrJASVAMIN. 


Sri Ramanujasva- 
min. 


32 


Sri Harivary&nioida ... 


As in Mohan Das. 


13 


Sri Satakop&charya ... 


5 *^ 


33 


Sri Mglutvananda ... 


Ditto. 


,14 


Sri Knr&sacharya 


> Not given. 


34, 


SBI RlMANATSfDA 10 ... 


Ditto. 


15 


Sri Lok&chirya 


As in Mohan D&s. 


35 


Sri Suraaui'tlnanda 20 ... 


Ditto. 


16 


Sri Pai4iard.chS.rya ... 


Ditto. 


3G 


Sri M(idhavdna,mla ... 


Ditto. 


17 


Sri Vakaoharya 


Sri Maghatindrft- 


37 


Sri GariMnanda 


Sri Garibadtlsaft 






oMrya* 


38 


Sri La-kshtnitlt1.fiaji ... 


AK in Mohan Das. 


18 


Sri Lokftrya 


As in Mohan D&s. 


39 


SrS Qupilljulilsaji 


Ditto. 


19 


Sri DSvadhipacharya ... 


Ditto. 


40 


Sri NarahavIduKaji ... 


Ditto. 


20 


Sri Sail&mcharya ... 


Ditto. 


41 


Sttl TULAWlDASAjt ... 


Ditto. 



J* Bd. alfl. 7. n^ 

* 9 Wilpon, Keliyious Sects of the 7/Mit/tf*, privoH a much aliortor lino of (loKerswt >K'two(ni KainAuuja andi 
Ramananda. On p. 85, n. 1, ho conolucles that Kamfinuja WUH born about iho < k nl of tli 1 1th contury, and that the 
first half of the 12th century was tho period at which his fitmo as tcuulior waw o:4al)liwlK'l. ihi p. 47, he sa^ 
" B4m&na.nd is sometimes said to have boon tho immediate disciplo of Kfuufmuja, but thin uppoiiVH to lie n error/ 1 
He adds that a more particular .account gives the following ancuc.saion : 

1 HAmflnnja (No. 12 in above Hat) 

2 Dev^nanda (No. 25) 

3 Harmanda(?No. 32) 

4 R&ghav&naiida (No. 33) 

5 Bam&nanda (No. 34) 

? lace tho laBt al3out the eDd of the 13th century, Tho RJtMamtlA omits No. 4 in the above .1^ 
,? oubts ^ Q ac ciracy of the list given by him, and boliovw that KAmftuiiTida waH not earlier ^ 
"or beginning of the loth century, thus putting tbroo centuries between tho two xnatrB. 

*. ""** 




OCTOBER, 1893.] NOTES ON TTJL'SI DAS. 



His father-in-law, Dinabandhu, was devoted to the adoration of ftuma, and his daughter, who 
had been married to Tul'rf DAs in her girl-hood, but who, according to custom, lived with her 
family till she was grown up, became also imbued with the same faith, and, when holy men 
visited her father used to tend them, and entreat them hospitably. When she grew up she 
went to live with her husband, who became passionately' devoted to her. After a son had 
been born, one day, Tnl'st Dfls came home, and discovered that his wife, without letting him 
know, had gone to her father's house. Full of anxiety he followed her there, and was received 
by her with the following dohds : 

Iidja na Uyala, apn U dltaurd dye'hu s&tlia \ 

Dlrika dUka auo prema U kahd kahauh main ndtha \\ 
jdsthMiarwa-wayti dSha mama td mdn jais* prtti \ 
TaM janu SH Ed ma tnahah liota na tau bltava-bliUi \\ 

'Are you not filled with shame, that you have pursued me here ? Fie on such love. What 
can I say to you, my Lord ? My body is but made of perishable bone and skin, and if such love 
as yon have for it, had boon but devoted to the holy Rama, the terrors of existence would not 
have existed for you.' 

Immediately on huaring these words, Tul'si DAs became * converted,' and set out again for 
his own homo. Uis wife, who had by no means intended to produce so violent a reaction, 
followed, calling him back, and asking him to stay and eat, that she might return with him. 
But 'what could n, fan do, in the face of a whirlwind ?* Tul'sl Das from that moment became 
an ascetic and, abandoning house and home, wandered about as a ' released ' worshipper of 
Rama. He nuido Ayfidhyjl, and subsequently Banaras, his head-quarters, from which he 
frequently visited such places as Mafcliura, Vrindslvana, Kurukshetra, Prayaga (Allahabad) and 
Purushofctamapuri, 

After ho had loft his home, his wife wrote to him the following letter - 
Kuti kt klittii kanaka si raliata saJchina sanga s6i I 

Moid phatv kl dam nalun anata Jc$te 21 dara Mi II 

* Slondor of loin um I, and> fair like gold, I dwell amid my girl-companions. I fear, not 
that my own (heart) may break, but that thou may perchance be captured by some other 
woman/ 

To this TulVtf Das replied 

KatS Ska nwjhwititha nuhrfa Idmlhi jata sira-Jcesa \ 
llama fa fthfiWnl jtrvuta-mta paint Iw upadfaa II 

' OapiurtMl ulomt by RnghuiiAtlmam I, witl). my locks bounded in matted curls* -That is 
flavour of tho lovo which havo taatoil, taught by my own wife.' 

On receiving this reply, his \vifo went him her blessing, and praised him for the course he 
had adopted, 

Years afterwanK when Tnl's! ww* nn old man, he was returning from Chitrakuta, and, rapt 
in devotion ho cjumo to IIIH futilier-iii-l^w^ village, and called at hie house for hospitality, with- 
out rociOft'nishig II,, or knowing wliere ho was. His wife, who was now also very old, came out, 
according to custom, to iicntl the venerable gnest, and asked him what he desired to eat. He 
replied, 1 will nutta ti mew of pottage, 9 and so she prepared him an eating place (eftmfcJ) and 
brought him wood, woo, pease, vegetables, and clarified butter. Tul'sJ DAs, as is the custom 
of Smftrta VaiflhriavaH, began to cook his food with his own hands. After his wife had heard him 
speak once or twice *lio recognized him, and became full of joy that her husband had so mam- 
fe8tlybecomoa devote* of lUma. She, however, did not disclose herself, but only said, 
* Reverend sir, may I bring you some pepper P He replied < there is some m nay wallet. May 



THE INDIAN ANTIQUARY. [OCTOBBB, 1893. 

I bring you some sour condiment P' 'There is some in my wallet.' 'May I bring you some 
camphor?' 'There is some in my wallet.' Then, without asking permission, she attempted to 
wash his .feet ; but he would not let her. After this she passed the whole night thinking to 
herself, f How can I manage to stay with him, and to spend my time at once serving 'the Lord 
and my husband P' At one time she would wish to do so, and at another time she would 
remember that her husband had left her and become an ascetic, and that her company would 
only embarrass him. Finally she made up her mind that, as he carried about with him, in 
his bag, delicacies like pepper, sour condiments, and camphor, she as liis wife, would be no 
impediment to him. Accordingly, at early dawn she invited Tul'si to stay there, and worship. 
He refused, in spite of all her entreaties. He would not even stay to eat. Then she said 
' Reverend sir, do you not know me ?' He replied 'No.' 'Reverend sir, do you not know 
whose house this is ?'" ' No.' 'Do you not know what town this is ?' ' No.' Then she told 
him who she was, and asked that she might be allowed to stay with him ; to which he would in 
no way agree. She continued, 22 

Khariyd Mart Jcapura Ion uclitta, na piya tiya tytigal 
Kai Jchariyd mold mtli htti achnla loarau anurdga II 

c If there be in your wallet everything from chalk to cumplior, you should not, my love, 
have abandoned your wife. Either take me also in your wallot, or oLso (abandon it) and 
devote yourself entirely to love for the Omnipotent (giving up all caro for earthly things}.'** 
Thereupon Tul'si Das departed, and gave away all the things in his wullot to Bx'filmians, and 

his wife's knowledge of things divine (jfffina) became fuller than before/ 

* 

On one of his journeys, Tul'si DAs, after visiting BhriguvaSraiii,^ Hafmanagar and Parasiyfi, 
being attracted by the devotio'n of Gambhira Dfiva, TtiVju of Gily Ghat, stayed there a short time, 
and thence went to Brahmapnr 26 to visit the shrine of BralntiGsvuranatlia Mahadeva, From 
Brahmapur he went to the village of Kant. 37 There not only did lie find no place, where he 
could get any food, but was distressed to see the people devoted to tlio nuumors and customs of 
female demons (RakshasJ). He went on his way, and mot a cowliord (aMr> abUra) of Kniit, 
named Hangar or MangarA, the sou of Sauwarfi Ahfr. 28 He htnl a cattle yard in the open plain, 
where he used to offer hospitality to holy men. With great humility, ho invited Tul'si Das 
thither and gave him some milk, which the poot boiled down into MM, and ufo. Ho then asked 
Hangar to ask a boon, and the latter begged first that he might bo ondowucl with perfect faith 
in the Lord, and secondly that his family, which wan short lived, might bo a lung lived one, 
Tul'si D&S replied, 'If you and your family commit no thirfta,* ami avoid rauiHing affliction to 
any person, your desire will be fulfilled.' It is now claimed that the bloming has been 
fulfilled. The story is still well known both in Baliya and Blulhftlifld dwtrtolH. In 1889 A.D. 
the representative of his family was an old man named Bihar! 'Ahti% Mtuigar's descen- 
dants have always been well known, ever since, for tho rcrndy hospitality tluiy offer to holy 
men, and are said never to commit theft, though other Ahlrw o the same village have 
by no means so good a reputation. 

2* This verse is DfihabaU 255, with alight differences of reading 

as Khariyd is the technical name for a Vaishnava w<mdioaut'M wallet. It JH uiiulu of kh&ru& cloth, and carried 
on the shoulder. 

2* The meaning is that he keeps himself loo well trapplled with dolicaoitw, to too it puro m<mdicmt. Ho should 
be either a pure mendicant, or not at all* 

H Bhrigur&fSrama (sic) ia the chief town of the District of BaliyA, oppOHito Slifihrvbrut, and oant of BtmAraB, in the 
N, W. P* Famsiyi is in the same district. It in Haid to bo the nito of l^r^ara' H honniia^t. 80 ntao H&nRanagar 
and Gray Gh&i are in Baliya. The latter is no loiwr thu Heat of a HAjft. Tlw family of tha KJljA of tiAy Ghfit is now 
ettled at HaVdt in the same district. They aro Kshuttriyas of tho Hayahn clan* 

Brahmapur is in the District of ShAMbM (Arrah). A mtM in hold there at tho festival of tho givarAtri. 
Also *m Shdh&bddi about two miles east of Brahmapur. It iw in fact oommonly known AH KMl -Brahmapur. 
of tho same names are prominent figures in the well known folk Kong of Lorik, 
notorious thieves. 



OCTOBER 1893.] NOTES ON TUL'SI DAS. 260 

From Kant, Tul'si Das went on to B8U Pataut where he met a Pandit, a SakadvtpS Brahman 
named Gobind Misra, and a Kshattriya, named Raghunath Singh. These received him with 
great hospitality. He complained that the name of the town, Bgl Pataut, was not a^ood one 
and suggested its being changed to Raghun&th'pur, by which both Raghunath Singh's name 
would be preserved, and also hundreds of thousands of men would be continually uttering a 
name of Bama, (t. e., Raghunatha) when speaking of it. This proposal was agreed to and the 
place is now known as Raghunftth'pur ; it is a station on the Bast Indian Railway, and is about 
two miles south of Brahinapur. 3 *' The chaurd, or place where Tul'si Das used to sit, is still 
shown there. Another village in the neighbourhood is called KaithJ, where the principal man, 
J6rawar Singh, is said to have received the poet, and to have been initiated by him. 

Tul'si Das at first resided in Ay6dhya, as a SmSrta Vaishnava, and here the Lord Rama is 
said to have appeared to him in a dream, and to have commanded him to write a Edmdyana in 
the vernacular language used by the common people. He commenced it in the year 1574 A.D. 
and had got as far as the end of the Aranya-Mnd, when his differences with the Vairagt 
Vaishnavas, with whose regulations about food he could not c6mply, induced him to go to 
Banaras, where he completed the poem. 

He settled in BanAras at Asi-ghit, near the L6Mrka-kund, and here he died in the year 1623 
A.D. A glidt on the Ganges near this place is still called the Tul'sJ-gMt. Close by is a temple 
in honour of Hanumim, said to have been built by the poet, as mentioned, when describing the 
legend as to manner in which the Rdmdjfid came to be written. 

It is said that, after he had finished his great poem, he was one day bathing at Manikar- 
nikA-ghAt, when a pandit, who was proud of his knowledge of Sanskrit came up to him and 
said, * Reverend sir, Tour Honour is a learned Sanskrit Pandit. Why, therefore, did Your 
Honour compose an epic poem in the vulgar tongue.' TuPsJ Das replied ; * My language in the 
vulgar tongue is imperfect, I admit, but it is better than the erotics 31 of you Sanskrit-knowing 
gentlemen.' * How is that P* said the Pandit. ' Because/ said Tul'si, 
Mam Ithdjana HWia pdrat p&rana ami wihdri \ 

Kd chJidhdii/a kd sangrahiya kahahu bibeka bwMri \\ S3 

* If thou find a jewelled vessel fall of poison, and an earthen cup (p^rana-purctva) full 
of ambrosia, which wilt thou refuse, and which wilt thou accept ? Tell me this after thon hast 
considered the matter/ 

Ghana "Sytlnia 'Sukla 33 was a great Sanskrit poet, but used to prefer to write poems in the 
vernacular. Some of the latter were on religious topics, and a pandit reproached him for this, 
telling him, to write for the future in the pure Sanskrit language, and God would be pleased 
thereby. Ghana SyAma replied that ho would ask Tul'si D&s, and do what he advised. Be their 
laid the whole matter boforfe the poet, who replied, 

Kd bhdkhd Jed satiislcnfa prema chahiye sancha I 

Kama jo dwai Mmari k& lai barai T&nmdiM II M 

c Whether it be in the vulgar tongue, or whether it be in Sanskrit, all that is necessary is 
true Love for the Lord. When a rough woollen blanket is wanted (to protect one in the storm), 
who takes out a silken vest ? ' 

It was the custom of Tul'si DAs to cross the river As! every morning for purificatory 
purposes. On his way back, he used to throw the water, which remained unused in his litd, 

* It was originally two villages, B&a and Pataut, wfcioh have grow* into one. 

81 Nfi.yikfi,-v&ryMnci* Moro literally, deaoription of heroines. 

82 This is VCMbctti 351, with slight variations of reading. 
88 Modern l r ern<wvt,lar Literature vfEinti&Mn> 92. * 

34 JMftdboU S72, and dat'Ml TIL, 125. The Ealiyoga is the time of sfarm md fyamg, when the rough protection 
of the vernacular is wanted* and not the silken graces of Sanskrit to teach people the right rfay. Kumfauh 
explained as equivalent to qavnfah (Arabic) ' close texture/ hence as above- 



270 THE INDIAN ANTIQUAKr. . [OCTOBER, 1893, 

upon a mango tree which grew there. A ghost (pretd) lived in that tree, and one day he 
appeared to the poet, thanked him for the daily draught of water, and told him to ask a boon. 
Tul'si aaked to be shown the Lord Bfima with his attendants. The ghost replied, I have no 
power to show you Rama, but I can show you how to get to see him. In a certain temple the 
story of' the Bdmdyand is being recited. There you will find a very poor miserable looking 
man, who comes before every one else to hear the reading, and goes away last of all. That is 
Haiiuman. Go to him privately, fall at his feet, and make known your petition to him. If 
he be willing, he will show you Rfima.' 35 Tul'si Dfis went hor&e, bathed and worshipped, and 
then went and sat where the reading was to go on. Sure enough, as the ghost had said, a,, 
wretched looking man came first of all and stayed till the very end. When he went away, 
Tul'si followed him, and when they got to a lonely place, fell at his feet, calling him Hanuman 
and making known his petition. HanumAn said : ' Go thou to Chitrakfita and there wilt thoa 
be vouchsafed a sight of Rfima Chandra/ With these words ho disappeared. 

Tul'sl Dzls started for Chitrakftta with his heart full of love and joy ; stayed there a few days- 
to visit the various holy places, and then, one day, took a walk outside the city, where all of a 
sudden he came upon a Rdmltfld, or dramatic representation of the history of lluma. *The scene 
which was being acted was the Conquest of Lanka, including the giving of the kingdom to Vibhi- 
shana, and the return to Ayfidhya. There were Kama, fcakshmana, SltA, Hanuman, and all their 
friends. When Tarsi Das had finished looking on he turned to go home, and mot a Brahman, 
who was no other than Hanumftn in disguise. 'Sir,' said Tul'sJ Das, * this is a very excellent 
Ram IAW The Brahma^ said, c Are you mad, talking of It dm Mas at this time of year ? Here 
they only take jflace in ASvin and Kartik (October and November). This is not the season for 
the Edm IAI&? Tul'sf Das, feeling annoyed at the brusquo answer which ho received, replied, 
'No, Sir, I have just seen one with my own Dyes, come along, and I will show it to you.' He 
took the Brahman back to the scene of the IMd, but, when they got there, there was nothing 
visible. Tul'si asked all the people about, 'Where is the Rdm Utl& I saw just now going on here ? 
Where have the actors gone to ? Did not you see it ? ' Everyone aid, * Who would sec a IAU 
at this season P ' Then Tul'si remembered what Harmman had said to him at Banaras, and 
recognized that what he had thought was a TMd was really a vinion of Uio actual heroes 
of the drama. Full of shamo at not having recognized his Lord and dono honour to him, he 
went home weeping, and refused to eat. At night, when ho had gone to msfc, Hanumfm came to 
him in a dream, and said to him ' Tul'sl, rogret not. In thin Kali Yu#a, oven gods get no 
opportunity of seeing Rama, Blessed art thou among men, that ho hath Hhowu himself to thee. 
"Now abandon sorrow, and adore him more.' Comforted by those words, tho holy man returned 
to Banaras, and spent his days adoring his Master. It was on hit* wuy homo on this occasion, 
that he met his wife as already recorded. 

As Tul'sS Da's was going homo one dark night iu Banaras, ho wan wot upon by robbers, 
who rushed at him 'crying ' mdr, mAr. 9 Ho did not attempt to protect himself, but stood his 
ground fearlessly, saying : 

Busara dhdsani M dhaleu rajan% fiJuthuh ilisi r.Mrtt \ 

Dalata, dmjunidhi deJMyti kajri kjsari Jthnrti II ;le 



3 The ghost was a wicked man who had diocl under tho too jiiKt outwilu JlimfiviM. Ho had thiw not gone to 
Heaven, but had been saved, by propinquity to the holy pltioo, from tfohitf to hull. .Mo WU.H accordingly settled in 
the mango tree. The story goes that ai'tor his interview with Tttl'Ht Dtln, ho wiw allowed tmtrttuoo into the city, 
and thereby obtained salvation. 

8 * Compare DoMlalt 239, in which tho Rocond hall- lino runfl, 

e flfantom* nijft #nm rGlshiyd chitai tnttffihwui &>,' 

'0 Siva, protect thine own city (BanfiraB), with a glnnuu (MJowMy margin) of thy propitlonH oyo. 1 Siva had throe 
eyea j two were propitious, and the third turned to aHhoft hfru on whom itw tflunoo fell (/*, jy., KilniudOva. Of. Rttm. Va. t 
ch. 87, 6, taba tiwa ttaara nayam uffh&rti). I am indobted to Panjit flndhAkar DvivMt for thiH yxj>ittnation of thin 
t verse '6f which I have soon several attempted translationH. Tho Hixty-yoar <ylo of Jupitor IH divided into 
years each, saored to Brahmfl, to VlBh^u and to Siva, raapoctivoly. Tha ItiHt Hooro or ( Rudra- 
in Tul'st Dfls's time about V. 8. 1655 (1598 A. D,j, Just when the MuaalujfiiiH commenced to opproa 



1893.] NOTES ON TTTL'SI DAS, ' 371 

<By day, I am rudely thrust aside by scoffers; by night, robbers snrrouad me 
Hanuraan, thou rnonkeyprmce, thou son of Kfenrin,' gaze in compassion as they oppress me.' 

, Whereupon Hatmman appeared and so terrified the robbers that they fell to the ground 
in fear, and Tul'st went on las way unmolested, 

, Another thief-legend is tatter known, A thief came by night to break into his house, but 
as he was about to enter, lie was alarmed to soo a mysterious watchman, armed with bow and 
arrow standing in his way. Tho thief retreated, to come again two or three times the same" 
night, but always with the same result, The same thing happened for two nights more. On 
the morning of the third day, the thief approached Tul's! Uft and asked who the handsome 
dark-complexioned man was that was living in his house. Tul'sf asked him when he had seen 
him, and the thief confessed tho whole affair. Then the poet recognized that the mysterious 
stranger could bo HO other than his master, Rama, and grieved that his possessing property 
should Jiave given his Lord such trouble to guard it, distributed all he had to Brahmans, 
offering some to the thief also. Tho latter, overwhelmed with remorse, gave up his house 
and home, and became a follower of Tul'st Das. 

A mendicant of Uio Aliikh 37 Sect came to Banaras, and every one gave him alms except Tul'^t 
, Annoyed at this he ctuno to the poet's residence with his usual cry ' Alakh haW, Alakh 
U IMw,' ' Tell of tho UIIHOCU. Sec the Unseen/ Ted's! made no reply. Then the mendicant 
began to abuse him, but Tul'tft replied ; * Why do you abuse me, and call upon the Unseen P 
Call upon Rfima,'* 

llama lakliu Jtama-hi Jiamara lakhw liama liamdra U Ifcha \ 

Tnlasi alakhaU M laJclwhu - JMma-ndma japu Ma II 

* Thou who art in tho midst of " I " and of " mine," see (that which thou callest) " I " and 
(that which is) really " L" See (that which is really) "mine," Why dost thou endeavour to 
see the Unseen ? Vile one, utter prayer in tho name of RUma,' 

Here " I ** and " mine " moan the illusion, m&yd, of the VSdAntins, in which the ignorant 
man is enveloped. T!UH is well brought out in the oft-quoted line, 
* main am mftra tdra tain mdyd, 

" I and my, thy and thou, are illusion*" 

Tul'n! Das tolb ilio AliikliiyA to ( distinguish what he calls self from his real self, tie 
Antaryftmi Brahma. Wlion a man is in the midst of illusion, all he can see is the illusion. 
The Alakhiyu is to break the veil, and to understand what his real self is, Without breaking" 
that veil it is imptomihlo to soo Brahman, The only way to break it is to worship Etosu, !v 

At the village of MnitnwA in tho district of SAran is a Brahma-sthAna, where 'one )$$0& 
Hari Rama tsonmiittod Huicido, compelled thereto by the tyranny of Kanafe- SMhi B^n. 
Throughout the clmiriotB of OOrakh'pur and SAran, there is a widely believed tradition that 
Tul'sJ Dfts wan prowmfc when ho WIIH invested with tho Brahmanical thread. The iMi is called 
Hari IVim Bmhm, utid it largo fair is held here on the ninth of the bright half of Ohaitra (the 
Bima-navamt). The place is a station on tho Bengal and North- Western Railway. 

The celebrated < Abdu'rJtoWm Khftnkh/M 38 used, frequently to correspond .with Tul'si Das. 
On one occawiou Tal'sl DAs sent iiim half a dShSw follows:-- 

narn-iiya, nfya-tiya, saha Udma saba Mil' 



B0uaro, Tiw wrwo (tho orfehml IH oortainly the DAh&b&U version) refers to this* The QMnsnfa&M, the calumnia- 
tors, wore tho MuHttlinAus, p/w/frd i oquivalont to dhakM>> ft shove. Of. #. Mm., 0*. 76, Iwd?w^ adAamo, &o. 
Of. duo ZMW/wtf, 240, nd A", Jlta., ^, 170476, In which the RndravM is specially mentioned. 

* 7 Tho Alu.kktiatj&ttdw&lfa aro SaivM The aame ia derived from alaftstyct, invisible. They are asato-divisiott 
J the I^rf diving of tho Dasaflmt seoi They m ftUo called i AMIy4, Some of the toaKhpanthlB also call 
themeelvoa AlakhiyAa, but tho truo Alakhtyte do no* slit their ears as the Oorakhpanthfe do. 
** S0 Modsrn Vernacular ZMwafcw* V JffMMAi^ I -^ 



272 



THE INDIAN ANTIQUAKY. . [OCTOBER, 189& 



To which the Nawab replied, 

'Gartha KyS Eulas^ pkM Tulast s& tut* Ui\\.> 

* Women of the gods, women of the mortal* women of the Nagas> all suffer pain (in 
child-birth).' 

Yet EulasP (the poet's mother) let herself become with child, that she might have a son 
like Tul's!.' 

Pandit Sudhakar DvivSdi gives a variant of the legend, witli a slightly different reading of 
the verse. A poor Brahman is said to have worried the poet for money to meet the expenses of 
his daughter's marriage. Finally Tul'sf gave him the following half line : 
* Sura-tiya nara-tiya ndga-tiya salta clidhata asa hdi\ 9 

* These three kinds of women all desire a son like thee,' and told him to present it to the 
Emperor's Governor. The latter on receiving it rewarded the- Briihman, and wrote the .answer 

' Odda lie hulasi pMraA Etiatf su suta Ui It' 

1 Bat all women desire that they may joyfully (liulasfy carry in their arms, a son like 

Tulasi.' This verse, the Pandit explains, is probably the fo&ndatiou of the tradition that the 

name of the poet's mother was Hulasl 

The famous T8dar Mall 40 was another of Tul'sl Bus's friends* and was an ardent devotee of 

Kama. When he died (1589 A,D.) the poet wrote the following verses in memonam ; 

MahatS cliM gdhwa U maw M badaii mahtya \ 

Tulasi yd Icali-Mla mSn athayt T6<far<t dtya\( 

Tulast Rama $an6ha M sira dhara iMrl hMru [ 

TSdara dharS na Istiiidha hu jaga Jeara r alien nttlra II 

Tulasi ura tMU Umala ftldara gma'tjma Ifiya \ 

Samujhi suloohana stnchiMn umagi wnayi anivrStjn \\ 

JRdma-dMma fodara ffayS Tulasi llmyim niwclitt \ 

Jiyabo mlta yuntta, binu yaM liuU MtuJMia II 

* A master of but four villages, 41 but a mighty monarch of liiniKolf. Tnl'ii!* in tliisage of evil 
the light of T64ar hath set. Tul'si placed on his head tko heavy burden of love for the Lord, 
but T&^ar could not bear the burden of the world upon his HliouldcrH, and laid it down. 4 
Tul'sl's heart was a pure watering-basin in the garden of Tflclar's virtues. When I think of this- 
mine eyes o'erflow and water them with affection, Tfxlar liatli gone to tho dwelling place of the 
Lord, and therefore Tul'si refraineth his grief, but hard it is for him to livo without his pure 
friend/ 

The famous MaharAj M&n Singh 43 (d. 1618) of Ambfir (Jaipur), and h w brother Jagat Siflgli 
and other great princes were in the habit o coming to pay reverence to tho poet. A man once 
asked why such great people came to sec him now-a-days. In former dtvyfl no one came to see 
him. Tul'si Das replied : 44 

Lahai na pMlt leaudi-M k& chahai faM Jtttja I 

S Tulasi maliango Uyo llama garflw-niwuja (\ 

* w It is an idea expressed frequently in Tul'si Dfts'n poetry, that tho mothor of a HOW duvototl to Ilftma is blessed 
above all others. 

* Modern Vernacular Literature of JBndfaldn, 105. Tlw clood of urbitrittion alriwtly i&lludod to was devoted 
to settling a quarrel between his descendants* We havo already noon tliut TuVwt !>AH in Htiid to liavu compiled the 
QU1)<M> after the year 13&8 A. D* at his request. Tul'trf Dftn objected on prinoiplo to piaiHiug any groat ma, see 
B,6n. Bl, Oh., 11, 7 (MM prtiMiajaw, <j-c,) 

,1 , *\This may be either taken literally, or if *Mrtin gfaiwa bo usod in it idiomatic moaning of * lauded property/ 
be seitenoe may mean c respected in his own property.' 

^BtMidag of this *5Ad is doubtful to me, * Forwute Lit, 109. ** JW/d&aH 108, 109. 



OCTOBER, 1893.J NOTES ON" TTTL'SI DAS. 273 



Qhara ghara inahgg filka puni bhwpati ptij$ pdi \ 

T& Tulasi taba, Bdma binu t& aba Edma aahdi \\ 

4 (Once did I beg) and collected not even a cracked cowry in alms. Who wanted me then 
for any need ? But Hfima, the cherisher of the poor, made me of great price. I used to beg 
from door to door for alms, now kings worship my feet. Saith Tul'si : then it was without 
R&ma. Now Rama is my helper/ 

One day a Brfihman woman, "whose husband had just died, and who was on her way to be* 
come suttee, passed Tul'si DAs and made obeisance to him. Tlyj holy man, in absence of mind, 
blessed her, saying ' stmMifyijavati M, 9 'blessed be your wedded life.' Her relations who 
accompanied her said : * Itavorond sir, this woman only to-day became a widow, and is on her 
way to become a suttee with her husband. You have just now given her a blessing, which 
musfe turn out unfulfilled, but, still, all men know your might.' Tul'si replied, 'Achchhd, do 
not burn her husband till I corao.' Ho theii went to the Ganges and bathed, put a new garment 
on to the corpse, and began to i^epoat the name of Kama. He remained praying and praising 
the Lord in this way for nearly three hours, when the corpse rose, as one awakened from sleep, 
and sitting Tip hi the presence of thousands of men, said * Why have you brought me here ? * 
His relations explained to him that ho had died, and that Tal'si Lad brought him to life, at 
hearing which ho fell at the poet's feet. Thereupon all the people praised the name of Rama, 
and took him who was dead, and was now alive, to his home. 

Kews of this readied the emperor at Dehli, 45 who sent for Tul'st Das. When the poet 
arrived in court, the emperor received him with much honour, gave Mm a high seat, and then 
asked him to perform u miracle. Tnl'si smiled and answered, * Your Majesty, I have no power 
to perform miracles. I know not magic. One thing, and only one, I know, the name of the 
Lord, Rama Chandra/ The emperor, on this, flew into a rage, and ordered the poet to be 
imprisoned till he should perform some miracle. He sat in prison, repeating the name of R&ina , 
and praising If aim tu An. 

Seeing the trouble in which this faithful devotee of Rama was involved, HannmSn 
sent myriads of monkey*, who entered the city and began to destroy the palace and all its 
contents. They even went so far as to make faces at and threaten the emperor and his 
wives. When nothing could stop their devastation, the emperor's eyes became opened, and 
going with his chief queen he foil at Tul'sS Due's feet and implored his forgiveness. The 
poet then prayed aprain to Haimraan and the army of monkeys withdrew, after the emperor 
had promwed to leave Dohll (a city of holy memories to Hindus), and found a new city. Tipa 
new city is that now known as Shahjahfmfibad. From Dehl, Tnl'si Das went to Vrm^is*^ 
where he met NAbhA Das, the worshipper of Krishna and the author of the Bhakt Mdtt** .One 
day, the two poets wont, with othor Vaishnavas, to worship at the temple, of G6pala (Krishna). 
Some of the VtiishnavaH said to him sarcastically, * He has deserted his own God (Rsima), and 
come to worship in" the tomplo of another (Krishna)/ To this Tal'rf replied i 
Kd baranauh cJl7i,abi dja U bhal$ Ur&jau ndtha \ 
Tulasi uiastaka taba nawai dhanuJcha Mna lie MtJia II 

* How am I to describe the representation (of Krishna) which I see to-day. Noble indeed^ 
doth he scorn, but not till he appear with bow and arrow in his hands (u e., in the character of* 
R&ma), will Tul'nJ bow his head to him/ 

While he was yet speaking, behold the image of Krishna changed its appearance. His 
flute became an arrow, and his reed a bow. Seeing this miracle, all were astonished, and 
praised Tul'ot* . 

Some legends say this was SfcAU Jahfin, who reigned from 1628 to 1658 A, D. - But the poet died in 1624 A.D. 
* FeruacttJar Lit. 51. 



274 THE INDIAN ANTIQUARY. [OCTOBER, 1893. 

The following are said to have been Tul'sl Das's dying words : 

Rama-ndmayasa larani feat bhayau chahata aba mauna \ 
Tulast M mukka dijiyS aba-M tulasfrsama \\ 

6 1 have sang the glory of the name of B&raa, and now would I be silent. Now place ye 
the gold, and the leaf of tuVst, into Tui'si's mouth."** 

I may add that K. Rdm* ZTit., 180 (kwnkuma ranga su-anga jitS 9 ^c.) 9 is said to have been 
composed by the poet, when his eye fell upon a TcsMmabari falcon, a bird of good omen, as he 
sat on the banks of the Ganges Awaiting death, 

In conclusion, I must again thank the various scholars who have helped me to compile 
these notes, more especially Mahamah6padhyiiya Pandit Sudhftkar DvivSdi, and Babfi Ram Dm 
Singh. "Without their kind assistance, I should never have been able to place on record the 
information here made public. 



A PRELIMINARY STUDT OF THE KALYANI INSCRIPTIONS. 

(Concluded from page 243.) 

Postscript, 
[BY MAJOR B. 0. TEMPLE.] 

In May 1892 the Local Government in Burma authorised mo to arrange for the restoration 
of the three Pali stones of these inscriptions, if possible. 

Through the kindness of Messrs. E. W* Gates, Algie and Griffin, of the Public Works 
Department, preliminary works were undertaken, with a view to finding out what remained of 
the stones and how far they could be put back into their original condition* 

Mr. Griffin took a great deal of trouble over the matter, and the immediate result of his 
labours was the following report: 

"The atones, of which there are ten, t". e. 9 including both the Hji and the Talaing 
inscriptions, are all more or leas broken. Their original form was approximately that shewn in 
the sketch (see the six Plates entitled " Restored Portions of the Pali Stones of tho Kalyiinf In- 
scriptions"). They stood 6 ft. high above the ground surface and had their tops curved, as 
shewn in the Plate, " Stones 1 to 10 of the Kalyilni Inscriptions." Only one retains any part 
of the top curvature, the rest being broken off much nearer the ground. Their thickness 
averages about 13 inches, but they differ in this respect from each othor, and each stone varies 
in itself. The broken pieces shewn in the Plate, " Broken Portions of tho Kalyfy! Stones," are 
numbered as belonging to the various stones; but this selection depends partly cm the position 
in which they are lying, and partly on their thickness. Consequently, since tho thickness is 
variable, the selection is only approximate and cannot be absolutely determined mechanically 
till the pieces are fitted together. The material from which tho stones were cut is a mode- 
rately hard sandstone. 

"The stones are inscribed on both sides, and, consequently, many of tho broken pieces have 
been lying with one surface in contact with the soil In some cases this lias decayed tho stone, 
* and a few portions of the inscriptions have been thereby entirely destroyed. Other 
portions have also been destroyed by the stono having flaked off, not by the action of the 
weather, but when the stones were broken. Those flakes it will, of course, bo impossible to 
recover. It will, therefore, be impossible to entirely restore the inscriptions. 

*? tche * ^ ^ PlateS ab Ve mentioned 8hew th * Portions of tho stones, which are 
~ " above g rou * d > and also those Pfoeejgttg on the ground, which are above one 

** fa oustomwy * P^0a^g70 wateri gold," and 




Plate I. Restored portions of the PAH stones of the 

Kalydni Inscriptions of Dhammach&t, r 47 6 A.D. Obverse face of the first stone 

(7fi lines). 




Reverse face of the first stone. 
7< lines). 




Plate III. 



Obverse face of the second stone. 

(67 lines). 




Plate IV. 



Reverse face of the second stone. 




Plate V, 



Obverse face of the third stone. 
(78 lines) 




late VI. 



Reverse face of the third stone. 

(68 lines). 




to 

I 



2, 
I 



'S. 

H I 

5 




W2- 






M 

P 



r 



W 



hd 

a 


w 

8, 



f 




5? 
P 
co 

v 





o 



II 

I" 

s, 

f 

Cfl 

"' 
O 






s. 

o 




OCTOBER, 1893,] RALYANI INSCRIPTIONS. 275 

cubic foot in size and which bear a portion of both inscribed surfaces. The total volume of all 
these is approximately 200 cubic feet ; while the total volume of the original stones above 
ground must have been at least 325 cubic feet, taking an average thickness of 13 inches. This 
leaves a difference of 125 cubic feet, representing the volume of the missing portions. 

"All that is now visible does not exceed^half of this, if,- indeed, it is as much. It is clear, 
then, that some portions of the stones have either been removed from the site or are 
lying buried near it. * 

"With regard to tho possibility of some pieces of inscribed stone being buried near the 
site, the Plate, " General Plan of the Site of the Kalyani Inscriptions," shews a slight mound 
near the south-west corner and a small hollow at the south-east. The former does not rise 
more than twelve to eighteen inches above the natural surface of the ground and appears to 
be composed of broken brick, possibly debris from a ruined pagoda opposite. The hollow is 
circular, and about two feet deep, with brickwork shewing round its edge. This may possibly 
be the top of a well which has been filled in-, but this is doubtful. There is a small mound at 
its edge, which is made up of brickwork, partially broken away and overgrown by bamboos. 
The only other mound is that shewn in the " General Plan" about the centre of the line of stones. 
This is very small, having been formed by ants round the base of an old bamboo clump, now 
cut down. Two stones have already been taken out of this and it could not possibly contain 
mdre of any consequence. Tho ground slopes slightly from the base of the stones and the 
pieces shown in the plates wore lying on the slopes, either on the surface, or partially 
buried to a. depth of only three to four inches below it. 

"Tho general inference, then, is that the probability of finding any considerable 
amount of inscribed stone buried in the vicinity is very small. 

" Building up the various parts of the stones would be attended with considerable 
difficulty, since the tones arc inscribed on both sides. The only portions available for 
connecting the parts aw, therefore, the broken surfaces (these in many cases have a considerable 
slope to tho horizontal) and the outside edges ; so it would be exceedingly difficult to fix the 
centre portions* Fox* the same reasons, also, it will be necessary to build them up in a vertical 
position/' 

*he above report, having made it clear that the restoration of tho stones, if possible 
at all 9 would be attended with much difficulty, advantage was taken of a set of ink 
impressions taken by the late Prof. Porchhammer, and found among his papers, to aid 
in piecing the broken stones together, 

Tho work of restoring tho stones on paper from Prof. Eorchhammer's fragments was in 
itself a mutter of no small diiliculty, but it has been successfully accomplished, so far as the 
materials at li and sufficed for tho purpose. For this work the MSS., from which the text 
given in thia Journal was compiled, were of great value, and their general accuracy was proved 
by the fact that with their aid tho text of the original stones could be followed so closely as 
to admit of the fragmentary impressions collected by Prof. Forchhammer being arranged in 
the oi'dei', in which they must have originally been inscribed on the stones. 

When tho fragments of the text were thus restored, they were fixed on to large sheets of 
paper, the original forms of the stones were roughly drawn in, and the spaces left between 
fragment* blackened over. The sheets were then photo-lithographed and the results repro- 
duced in Pla,te I. to VL, entitled "Restored Portions of the Pali Stones of the Kalyani 
Inscriptions of Dhnmmncliett, 1476 A. IX" 

These plates aro now in the hands of the engineers, and it may^be possible yet to restore 
these most important stones and preserve them from further destruction. 

The credit of tho difficult and ingenious work of piecing together Prof. Forchhammer's 
fragments is due to Mr. Taw Sein-Ko* 



276 THE INDIAN ANTIQUARY. [OCTOSBR, 1393, 



FOLKLORE 3N SALSKTTE. 

BY GEO. FK. D'PKNHA. 

No. 16. The Primw ami ///; Ktnuhala. 

(Conh'nurd fwm j. JSSO). 

The little birds then said : " We llionght IIH much. WV did ro ftomo htigo bird falling 
upon us, and had it not been for that boy there nntlur tlio f m>, w, loo, xhonld have been lost 
to you. As soon as ho saw tho wild bird trying to duvuur us, he gol. tip and killed it, and there 
lies the carcase of it. Go down, therefore, and thank him Kml as our deliverer, You mnt 
also try and render him some hulp, for hu tippoars to bo in gnsjil anxiuty about something o.r 
other." 

The gurupal'sJia nnd giMpaRtth'-n then came down and saw thai till that their children said 
was true'. They, therefore, thanked our liisro very lit'iirtily, ami linked him why ho looked so' 
dejected and care-worn, and if they could help him in any way. Tin* prince told them every- 
thing: how he had come to that land, in soaivh of ItnutM* : how he lulled tho r&nhlia*; 
how he packed the rahklnis* daughter in a box intd tied it to tho rluiiu of l.lw ship in which he 
came ; how tho chain was drawn up, and ho was left Iwhind wit .limit any cihaTire of his ever 
getting back to his parents, which thought ciuiKcd him the gmilest pain and anxiety. 

When the gtirupalcsh and /y/Wjiflr/^/w hoard his sff>ry t!uy wn'il to him: "Ts this all 
that you are anxious about P Order na and we will boar you in it short time to yonr home in 
safety. But before yoxt go, tako a little ]rcnont from UK. Wo will oaoh givo you a feather. 
When you wear the feather of tho gMprikM in your turban, at any #., you will look like a 
person a thousand years old ; again, when you wear that, of the yfiritjwletthfnt yon will look liktf 
a lad of twelve years. Now toll us wlioro you wiwli to #0." 

tlpon this our hero took heart at tho opportunity oflVred him of oner? more going to see 
his parents, and told them where ho wished to ho (wrrituL Tho f/wrw/wAw/frf nnd yfirtipafahfa 
then both joined their wings and ilm.s niado a iino H<ai. ami having seated the prince thereon, 
bore hitn into tho air, and in a few niomont.fi put. him down near the fiHfientmn'N house, and' 
went away, after again thanking him for rcwiihig thoir diildi'ftfH lift 1 , und tMU'li of them gave 
him a leather* 



The fisherman and his wife, who worn nearly Mind from the rflVHH rf Drying day and 
night for the supposed loss of their child, wero falcon hy nurprims tin they Yuuirrl the prince's 
.voice suddenly fall on their ears* calling out to them im failuT nnd tnotlii 1 !'. They were now 
very glad to see him back, and asked him whoro ho hud been and whut. 1? hud boon doing for 
so long. He told thorn everything from tho moment ho had left thinn to tho fimu of fipoafcingr 
They listened, with anntKoniont, to tho oxploifw of thoir HOII, und wuii! proud of him* Now that 
their son was again with them safe, they shook off them* cams and unxioiioH, ami, recovering 
skwly, regained thoir strength. Thus they wore again t!icwtHt'lvi*H in n short timo. 

A few months after this, there happonod to bo a groat festival, awl *fvtfiy onu was supposed 
to eat and drink merrily for tho clay. Tho old fwhormaTi nallitl tho princw, niic'J, handing him 
some money, told him to go to the Itfatlr and buy Bomo meat antl vog<!tablt*N and fruit, and other 
nice things for dinner. The prince at once obeyed. Going to tho &*/*, lit? bought what was 
accessary, and, hiring a cooly, sent it to hiw IUJUHO, whilu ho liittiMcflf kt'pt roaming about the 
place, as he had not been there since he had Ml in Huftrch of tho i&tiwluthi diverting himself 
with sweets and fruits, llambling from onu placo to uuothor, ho liafipmtod to como to where 
tlie kin ^ was located. Just then ho remain borod tho foathcrw K ivo to hi ^F the 
pofaUn, and of their virtue. So wishing to amnsc hirriRolf by passing ofi 
, he wore in his turban the faather of tho gUrdpakthd, when, at oiice, he was 
to a * old man of a thousand year* I 



OCTOBBB, 1898.] EOLKLOEE IN SAtSETTE, Mo. i6. 



277 



to this gnise he went past the king's palace. The king, who happened tobe stand +1, 
balcony of his palace, saw him, and thought to himself : standing m the 

"How old that man looks! Surely, he must hare seen many countries and t T, 
acquainted with many stories. It will certainly be worth while to hear somL tai 7 n, 
from him." W or other 

Thus thinking, he called him in, addressing him as %'rf (grand-father), and said - - A' 
you look a thousand years old. Won't you oblige me with one of the old tales of which vou 
must be full ? " ^ 

But our hero modestly Raid : - No, no ; what do I know abont old stories f 

The king then again said: -"Come, come, ajjd, who will believe that you are not 
acquainted with stones r Do oblige mo," 

After much begging and coaxing, the supposed old man began : 
Sire, as I told you, I do not know any old stories, but listen to what little I &n tell you 
Once upon a time, there lived a king with his queen, whose dominions extended far and wide* 
and who possessed an imraenwe hoard of treasure, but, to their great grief, they had had no 
issue, to procure which the queen every day gave away one sfiptt (sieve) full of gold in alms 
to beggars, hoping that the recipients of the alms would pray and thereby obtain them a son. 
^ One day she was Heated in the balcony with a sieve full of gold for the purpose of distri- 
buting among the beggars, when a ytmhvi, who happened to come to beg, saw this gold, and 
asked her what she luul in the sieve. The queen told him it was gold, upon which the gdsduvi 
asked her : - Is tjioro any one that will eat it ?' And the queen answered in a sorrowful 
tone : ' No ; and that IB the reason why I am sitting here with this sieve full of gold, hoping 
that, by distributing at, tho receivers of it may pray and obtain a son for me, but to this day it 
seems that their prayers have not been heard/ The gfo&wi then asked her if the king, her 
husband, was at homo, but she said that he had gone out, Very well, 1 said the gfattori. 
' Tell him, ^when ho returns, to come to my mat in a certain village* and then I will tell him 
what to do in order that your deuires may be satisfied/ The queen promised to send the king 
on his return, and the yfaSiwi, after receiving alms, went away. 

" This is tho Htory, king, I know ; and now let me go/' 

The king, who Huspoetod that this story was all about himself, was anxious to hear more, 
and so said to him : " Go on, SjjA, tell mo further. It is a very interesting tale." 

But tho supposed old man pretended to know nothing more. The king, however, begged 
of him, and urged him to tell more, upon which he continued : 

"Then, Sire, when ilia king returned in the evening, the queen laid out supper for him, and * 
while he wan partaking of it, tho queen said : ' My dear husband, this morning, as I was 
seated as usual iti tho balcony with a sieve full of gold to distribute to beggars, a gdrfhn, 
who says his hut is in a certain village, came up and asked me what I had in the sieve, and 
when I told him it waw gold, ho asked me if there was anjr one who would eat it, but I said there 
was no one, and that was the reason why I distributed it among beggars, in order that, through 
their prayers at any rate, we may get a son* Upon this he asked me if you were at home, and 
when I told him you were gone out, he asked me to send you to his mat on your return.' 

"The king listened to her very attentively, and, when she had finished speaking, said: 
'My dear wife, you are distributing a sieve full of gold every morning, besides which we are per- 
forming other charitable acts, and all to no avail. What can a gdsdnvi tell, and much less do. 
that our 'desires may be fulfilled P* But the queen pressed and begged of him to go, saying : 
Let us see what, he may have to say. Who. knows but that he may help us to obtain our 
wishes' 



278 THE INDIAN ANTIQUARY. [OCTOBER, 1893. 

"After much entreaty, however, tlie king consented to go, and, having finished his supper, 
hesetout&rthe jfatoftwa*. Wlien lie had reftt ' lica ifc i t]bo gMM asked him what he 
wanted. The king said; 'Did you not go to the palace this morning and tell nay wife to 
send me over to you when I came home ?' Yi* f my lord,' answered the gfatkoi. ' I will now 
tell you what to do. Go to a certain place where you will see a tree laden with fruit, Climb 
up the tree and shake it. Come down and take two of the fruit. Mind you do not take 
more than two. Bat one yourself and give the other to your wife, the queen; thereby you will 
obtain your desires.' 

"The king went in the direction he was told by the //<Wn, and saw a large tree which was 
bent down by the weight of its fruit. He climbed up and shook and shook the tree, till he saw 
hundreds of the fruit fall on the ground, but when he came down and went to pick up the 
fruit he found only two. So he climbed again, and again shook the tree for a long while, and 
he again heard the sound of hundreds of fruit falling, but, at* before, when he was picking them 
up he got only two. The king -was astoninhed at thia occurrence, and climbed up in the tree 
a third time, and shook and shook the two with all his might for very long'tirno, till he was 
tired, and he heard the sound of some tliotumndH of the fruil. dropping on the ground. When 
he came down, the ground under the tree was so covered by tiro fruit that he could not put 
his feet down without treading on heaps of them, which mn< la him glutl to think that he had at 
last plenty, but, to his great astonishment, UH ho proceeded 1o gather them, all the fruit 
went up again into the tree, and there remained for him to carry away only two. The king now 
thought to himself: 'The gfau&vi told me to take only two of ilujso fruit, but though I wished 
to take more, and I knocked down so many, I cannot get mom limit two. Thore must be some 
meaning in it. I will, therefore, abide by the instructions of the gfad&vi ; or, who knows, if I 
should take more, they may lose their virtue ? * 

"He then took the fruit and shewed them to tho .pW/utf, who n#ain told him to take them 
home, and to eat one himself and to givo the other to ih queim to cat. 

"The king, after thanking the gondnvi for hit* kind advice, wont homo with tho fruit, and, , 
giving one to his queon, told .her to oat it, while lies ate the other himself, From that moment , 
the queen became pregnant, and, in due time, she gave birth to a very lu'auiiful boy, This event 
was the cause of great joy to tho old king and queen, and they feuutt'd the palace servants 
very Sumptuously. 

" This much, king, I know ; I shall thank you to let mo go." 

The king, however, could not be persuaded to bolievo ilint llu oM <tjjtt know only so much, 
and again prayed and urged him to tell something more, upon which the thonMUid-y ear-old man 
continued: 



"Five days passed after the birth of the child and tlioy ectfahrnlod thu yifalwh and on the 
following day, the sixth day, was the sattl On the day of the wtti a fortune-taller was called in 
to consult about tho future of the infant-prince. When the i'orlu wi-loller waB going away, after 
consulting the horoscope, the pfmlhau of tho palace, who was watching otilHulc*, stopped her and 
. asked her what would be the future career of tho king's oiu Tho fortune-idler, after much 
reluctance on her part, and much ontreaty on tho part of Uio jwrtlhtMt Httid :~ 'It is written 
in. the fortune of the prince that on tho twelfth day after hiw birth the boy will be drowned 
in the sea ! ' Thus saying she went away, uud the jptmlkan, too, did not divulge what he heard 
i yarn the fortune-teller. 

^ , " Eleven days passed after tho Irirth of tho prince, and on tho twelfth flay was to be 
. ,<eleb*ated the l&rtvt ceremony* For this purpose they filled a hi{) lo convey them to a 
: <j$rtad4 temple, to come to which they had to cross a sea. Hundreds of guests were Invited to 
--at the ceremony, and the king and queen made grand preparations to celebrate the 
of nftmfckf the child, with great joy artd befitting pomp. 







OCTOBER, 1893,] FOLKLORE IN SALSETTE, Sfo. 16. 279 

" At the appointed time, the king and the queen, with all their guests, embarked on board 
the ship, and soon set sail. On the way, the guests vied with each other for fehe honour of 
carrying the child, though it was only for a moment. Scarcely one Lad lifted the child, when a 
second person asked and took it from him. In another moment a third person came and took 
up the child, and then a fourth, and a fifth, and so on. When they had sailed for several hours 
they came to the middle of the sea. Th<? child happened to be in the arms of a woman, who, 
by accident, let fall the child, and in a moment more the prince was drowned. Hundreds of 
people dived into the sea after the child, and made a long search, but in vain, and with tears 
in their eyes -and broken hearts the king and the queen returned tome with their guests. 
When they reached their homo, the king sentenced the woman, who had so carelessly let fall 
the child, to a rigorous imprisonment for twelve years. 

" Thus far, king, I know the story, and can't tell what happened afterwards. I am now 
getting late for my meal, do let me go." 

The king, who was now almost certain that the story was about himself and his child, for 
whom he Ixad not yet left off mourning, was now more anxious to hear further. He made 
himself sure that an old man of the story-teller's age knew 'every thing. 

So he said : " djjti, come, finish your story, You are only pretending not to know 
further." 

But tho supposed old man said : " No, no ; I know no further. I have told you all I 
knew." 

Nothing, howover, could convince the king of the ignorance of the oli tfjjd, as he called 
him, and ho begged hard of him to continue the story. So at last the old man said : 

"Listen, king; as it was written in the fate of the king's son, so it came to 
pass. As Hoon as tho child fell into the sea, he was swallowed by a large magalmdsd, -which 
was carried by tho tido and thrown on dry land in a certain village of the king's domMfciSi 
In the morning a fmhemmn, who lived with his wife, and possessed great wealth, was walking 
along in purnuit of hiw vocation, and he happened to see the magalmdsd. He dragged it to 
shore, and cut it open, when to his great surprise and confusion he saw a child come out of 
the belly of tho magalmdsd alive* The fisherman, too, with all his wealth had no children. 
He, therefore, gladly took up the child in his arms, and, going home, handed him to his wife, 
who was alfio very glad, saying: * Dear wife, God has, at last, given us a child in this 
miraculous manner. 9 

i * t V 

" Thus they constituted themselves the prince's foster-parents, and, possessing great werf^t, 
took every possible) cave, and* brought him up with great tenderness, With'sn^^are th& 
prince grow up rapidly. When ho was only a month old he looked a child of twd months'; when 
two months only ho appeared as four months old, and so on. He grew strong* and beautiful, 
and was' the pride of his foster-parents. He was known in the neighbourhood as the fisherman's 
son, and the prince, too, always addressed the fisherman aad his wife as father and mother. 

" When lie was about six or seven years old he used to run about and play with the children 
from tho neighbourhood. One day they ran to the shore, arid the prince, too, wishing to go 
with them, asked tho foster-parents permission to go, but the fisherman said : c No, my dear 
child. Do not go to play near flie seabeacL Sou know how mischievous the children are. 
Who knows but that somo accident or other may befall you ? Then, what shall I do ? Tell me 
what you require, and I will get you any toys you may wish for, with which you can play 
about the liouso in safety/ The prince, however, in spite of the kind advice of the old man, 
ran at ,ull speed, and joined his playmates at the seabeach. 

"Now it happened that, as the children were playing and running about on the sand, they 
spied a beautiful hambal floating on tho waves. Every one of the children attempted to get it, 



THE INDIAN ANTIQUARY. [OCTOBER, 1893. 

success At last our hero said lie would bring it, but all of them laughed at his folly, 
._ What a silly child -you are. Boys bigger than yourself have failed to get it, and you 
Jf t YOU can bring it/ But the prince suid he would bring it, though he was younger than 
Lst of the children. Upon this they laid a wager, to which the prince consented, and 
- adiafcelv dived headlong into the- water, and in a few moments came on the shore ^triumph 
Sy carrying the Icambal, and than won the wa^r.. The prince then carried the Mai 
to his foster-parents, who asked him whence ho got it, or whether he had come by it through 
Saline The prince told them how, as he and other children were playing on the shore, 
tLv suied it floating on the water, and how, when all the children had failed, tfcby laid a wager 
for it, upon which he dived into the * and came out safely with the ftom&aZ. 

"Now in that country JsauMs wore so rare, that oven kings could seldom get them. 
The Bsherman thought to himself:-' This is a vwy hoantiful fcam&aZ, but of what use can it 
be to a poor man like me ? I will go and present it to the king.' 

" So one day he took the Jsamltal, and, going fco the paloeo, made a present of it to the king. 
The king was certainly very much pleased with it, and asked thu fisherman whence he had 
obtained it. The fisherman told him how, while his son and other children were playing 
on the seabeach, they saw it floating on the m*t, and hw, whim all the children had failed in 
their attempts to get at it, his son succeeded in bringing it out, The king accepted the ftamfal 
at the hands of the fisherman with thanks, and rewarding him handsomely, dismissed him. 
Afterwards the king took the fewitf 7 and hung it on to IIIH bed* but, a maid-servant, who chanced 
to come into the room at the time, praised the btmhd for HH beauty, but wid that if there two 
more hung up, thdh it would really lend bounty tu the bed, mul tiot otherwise. The king, 
thereupon, sent for tho fisherman, and told him to order life HOII to fetch him two other 
TeambaU. The fisherman protested uganiHt tho idea, any ing; * My lord, it was by sheer 
chance that my son gofc that k<m6al, and it is .simply imptroHililtt to tft any more.* The king, 
however, would not be persuaded of the iinpouwbility of getting more Imwlnilx, and told the 
fisherman that if his son foiled to bring him two mure kaiHlial* he would forfeit MN head. 



" Such, my lord, was the cruelty of the king, Tho pnor fisherman went away downhearted, 
thinking upon the unreasonableuosrt of Uie kiwtf, Ho wtmt home, ami, rof urn tiff to take any food 
or drink, took to his bed. Now, the love of the linhonrian For Uio jirinco wiw HO great that 
though he was now a lad of about eight yours, he omul to* feed him Itko a <thild. That OTening, 
therefore, the prince missed him at supper, and ttflktid hi ftwter-mothor why^hiM father did not 
comp and eat with him. She said she waa unaware u? thu ruiuioii why ho did not take supper, 
but, perhaps, ho was unwell. The prince, however, wnn not wtiHiiitd with the answer of 
his foster-mother. So ho went and aked the old man why hu lay in bod, and why he did not 
join him iat supper ; but the old nian said : 'Uo, my child, and take your Nippur. I do not 
want any.' c But, father,' said the prince, <y*m fed ma <w<ry ilay, and why don't yon do so to-day ? 
What is the matter with you ? What misfortune has befallen you that you Jook so downcast, 
and won't touch your food ? Toll mo, father, all about your earen and anxieties' Tho old man, 
thereupon, much pleased with tho kind wordti o tho pritunt, mud:* My dear ehild, the 
Jcambal which you found in the sea, and which J proHontod to thu king, w the OHIIBO of misfortune 
to me. The king took the Ttamlal and hung it upon life bed, but a maid-wrviuit, who chanced to 
come into the room, said that the fcrabaZ, no doubt, looked very beautiful in itHulf, but that, to 
impart beauty to tho bed, there were roqnirpd two more, Tho king, thomsforcs wants you to 
fetahhim two more Itatribals, I tried hard to perKuado him that it wart impoHHible to get any 
more hambals, butinvafn, for he will not convince* himHolf of the impoHHihiiity 9 and says that, if 
you fail to carry out his orders, you run the risk of forfeiting yonr head,. We have had no 
a, and God gave you to us in a miraoulouR manner in our old age, hut this cruel king 
to depri?e ns of you. This, my child, is the eaue ef my grief, and I will rather starve 
thaa dee you snatched away from me. Go, my dear boy, and take yonr supper, 






OOTOBBB, 1893.] . POLKLOEB US SALSETTE, No. 16. 281 

and do not think about me.' Thus said tie fishenwin, and heaved a deep sigh, and shed tears 
in profusion. * 

Upon this the prince said .I, this all that has caused you so much anxiety ? Go and 
tell the king to-morrow that I promise to fetch him the hmfab. .He must, for that purpose 
provide me with a ship fitted out with servants and provisions to last for several months and 
also an iron chain many yards long. Then I will go and bring him the femfeb In' the 
meanwhile, father, calm your fears, and get up and take your supper.' 

"At these words the fisherman took courage, and, getting up, took his supper The 
following morning he went to the palace and told the king that his son had offered to fetch him 
Tsambals, provided the king supplied him with a ship aud everything else requisite for a long 
voyage, with provisions to last for several months, aud also an iron chain several yards long. The 
king agreed to the conditions, and ordered a ship to be built. He engaged numerous workmen, 
and a job, that would take some months, was finished in about a fortnight. The ship was then 
manned by a number of khalusis and other servants, and the king did not forget to provide also 
a long iron chain. Provisions were also stored in the ship that would last, ftot for months, but 
for years. 

"Everything was now ready, and the prince, taking a tender leave of his foster-parents, 
embarked on board the ship, and set sail. They went on and on for many days. When they 
had reached the middle of the sea, they cast anchor. The prince now hooked the iron chain to 
the side of the ship, and said to tho iiabfob : *I am now going into the sea. Keep hold of the 
chain" till you feel extra weight on it, when you mast pull it up, and return home.' Thus 
saying, the prince descended along the chain, and disappeared under the waters. 

" Did you hear, king ? Such was the cruelty o'f the monarch, that for thq sake of two 
kambals, he was determined oven to deprive the poor fisherman of a son, whom he had obtained 
so miraculously. Here ends my story, king, and now let me go." 

The king listened with wrapt attention, for he had now not the least particle of doubt that 
the story was his own. At the same time it gladdened him to find that his son was miraculously 
saved and was living. He wished to know more about his son, and would not believe the 
supposed old man that that was the end of his story. 

So he begged of him to tell the whole story, saying : " ajjd, this cannot be the end of 
the story ; do tell me the whole of it. An old man of your age must know more." 

And thus he kept prensing him and begging of him to finish the story. Thereupon the 
supposed old jnan continued, saying :-~ 

" After the prince had disappeared under the waters, he walked on and on, andcanie 
upon a beautiful country, where he saw large gardens full of fruit-trees of all sorts fcent down 
with the weight of their fruit, , . . 

" Here he walked for a couple of hours and came upon a large but solitary mansion, 
furnished in a manner better imagined than described. He entered the mansion, in which he 
saw a damsel of unparalleled beauty, from whose mouth, as she spoke, fell Jcam'bals. Our hero 
asked her who she was and what she was doing there all by herself, for wherever he cast his 
eyes, outside the mansion, he could see no vestige of human beings. The damsel was at first 
glad to see him, and she was also enamoured of him for his beauty, but said with a sorrowful 
tone : ' I am the daughter of a rdnhha*, who has gone out in search of his prey, which consists 
of animals and such like things, and occasionally human beings, should any unluckily fall into 
his hands. I am certainly very glad to see you, but am still anxious about your safety, for 
should my father, the rdnbhfo, see you, he will, without fail, make a me,al of you/ 

" ' Then tell me where I can go or conceal myself with safety/ said the prince. The gM 
then said : * See, I will transform you into a fly and put you up on the wall, where you must 



282 THE INDIAN ANTIQUARY. [OCTOBEB, 1893. 



remain till my father goes out again to-morrow. In the meanwhile you must be un^r 
take sbme food at my hands and be ready for the transformation before the rdnkhas mv f th 
comes back, which will not be very long hence.' The prince thanked her for her kindness d 
being very hungry did ample justice to tiie dishes set before him. After this the girl tr 
formed him into a fly and pat him up on the wall* 

" A little while afterwards the rdnkhas came home after his day's excursion, and, as wa V 
custom, lay down to rest, while his daughter shampooed his-j body. As he lay there he s *d t 
his daughter : * My dear girl, I smell the smoll of a limiiun being about tJie place. Are 70 
aware of any one having come or gone this way ? ' In reply ilie girl nuid : What makes T 
think of human beings being about here ? Here I aw 9 alone from one hour of the day to th* 
other. What a silly idea this is of yonrs ?' ' But/ said ilio r f MAi/x, * I tin ,snH<ll the smell of a 
human being; otherwise I shouldn't have said so.' Tlio girl, howcvi-i', said that she had seen no 
human being anywhere, and was, therefore, unaware of it, 2Vnf rMMuw wa now quieted and 
fell fast asleep. ' 



"On the nex* day when the rMa8 wont, as usual, in wnrcth of prey, his fin tighter trans- 
formed the fly on the wall into its original slmpt\ anil Him? sttxxl tl, |>ri'i, rc Iwforo her. She 



r. e 

then prepared some food, of which thuy partook fop.tlior, and I'uuvt-mMl with cuch other freely 
during the whole day. At the close of the day, wluni it, was m>ur iliu Urno for the rankha* to 
return, the girl again transformed him into a fly ami Hluck him up on the wall. Tliu 
matters continued for several days. 

" One day the prince told the girl to ask her fathor, thu rWt* 9 in what lay his life 
Accordingly, in the evening, wlioii tho ratthu returned, and K 1io WIIH Klmnmooiug him she 
said : - ' Father, toll me in what lies yonr life/ Tho nlMniH ivpli^l : . Why are you so 
anxious about knowing in what my life lies H ' Kulliw,' said h |,, s * if I nm llol to bo ^ ri 
about your life, who nhould ho H Kverycluyyou go in quosi, of fond, wliinli ronnisfH generally of 
animals. Should any accident occur to you, how ooiilcl I know it, ;uui w l m ,l, H lmll I do iu the 
event of your death?' Jiui tho rfMAw ropliwl : - Ciwl off your finmiuiiUnxiotiw for 
there IB no likelihood of my over dying. JIowvr f to calm your faura, I tuny tell you as regards 
my lift, you know the threu bmI>4ivoH Hhinding nt W our house. Simula any pcmon with 
one stroke, cut down one of thu In** 1 slmll ^t lin ai , MiC k O f M | Wl , w fwr ; nntl if | u , Hucccods in 
cutting the other two trees, &lm> with ono Htroko, Uiun Mlmll I A\. Kn long, tluwfoTc M tie 
trees arc Bafo and intact, I, too, am safe. You HOC, tlun-oloro, vou havo no ,auo for anxiety 
about my life/ Ho then went into sound nloup. 



" The Allowing day when the nfttft** Imd gone out, t1u' K irl f af^i- Ira ^forming theprince, 
told him everything ho hcardfrom h<ir father concerning Inn lit',, T!, pri,, w . ,,, IW looked about 
and saw the sword of tho rMUns hanging on tho wall. Ho t.onk i(, down, nnd, uH,, Nharpcni^ 
it, went where tho throe bmktroog H^xL Ho firnt out d wtli wif.l, ,,IH. H ,h w , on, of tho trees! 
As soon as tho troo Avas cut clown a trong fovor <,uuo on th rrfA**^ wlm n<nv traced his 
steps homewwap, , Imfc beforo ho could imch it, our horn, tming all his shvngd,, ,!, down the 
other two trees alno with ono Htoku of tho Hwoni, and with Lho full of tlui l.niUmn tho 
loll down dead. 



"The prince tbon lived with t1,o duuinl for s,,v,ml toy* ( hmn K w fcfc,,, ho ^u.m-cd plenty 

fe t tt PPCd ^ l l1 "" m "" 111 (!VU ^' titllU Hh " "''"^ A ^' ^t I,o W oi fed of 
"' ab (lC> Wld t] " mh 



So . UUd f "*"1.k who * Im Kmwinff ..{,,. ubout him. 




' ttml 

wuo 

and wife, aud live together Jappily.' 



OCTOBER, 1893,] FOLKLORE IN SALSETTE, No. 16. 



283 



- The prince consented to take her with him and to marry her, but the difficulty was how 
to carry her to hw house He then hit upon the following plan. He put her into a bo* and 
carried her to where the ship was waiting. He then tied the box to the chain, but misfortune 
of misfortunes ! as soon as the ftAahfefir felt the weight of the bos, they pulled the chain up as 
instructed, and our prince, to Lia confusion and distress, was left behind, with little or'n 
chance of his ever seeing his home and parents, who, he thought, must now die of grief. 

. He now retraced his stops, and wandered about in the gardens, subsisting on the various 
fruits, which the gai-denn yielded in abundance. He lived in this way for many days One 
.day he felt himself quite fatigued; so he laid down to rest under ajHmpaWree. ' 



"Now it happened that two birds, a male and a female, called gMpdktU and qMvaUM* 
had made their nct in that tree, and were in the habit of breeding there, but fe i their great 
sorrow, some wild imimul or bin! used to come and eat up their young ones. On the day that 
the prince came under the tree the gilntynfoUn gave birth to two little ones, after which she and 
the gtop<Mlid wont in search of food. In their absence a huge wild birdcameand wasabout to 
eat up the little OIIPH, when our hero, seeing its cruel intention, rose up to their help, and killed 
their enemy. Hnmo time afterwards the gMpabM and furdjwfo M returned, carrying some 
food in their lxakH, and found, for once, their little ones alive, and proceeded to feed them 
upon which the young bird* said :~~ 'Before you feed us, tell us if you had other issue besides 
ourselves, or arc wo your Urst-bornF ' The parent-birds answered : ' Dear little ones, we 
had many children born before you, but some cruel bird deprived us of them all. We are 
certainly astonished to find you alivo ; and still wo cannot say for certain, how long you will be 
spared to us.' Upon this tlio young ones said: ' We thought as much. We did see some 
huge bird falling upon UN, and had it not been for that lad there under the tree, we, too, should 
have been Icmt to .you, AH HOOII m lie saw the cruel bird trying to make a meal of us, he got up 
and killed it, and there lios its earoAHG. Go down, therefore, and first of all thank him as our 
deliverer* You must also fry and render him niiy assistance that may be within your power, 
for he appeam to IHJ in great anxiety about something or other.* 



"When tlio gilnipafaM and gMpafaM* heard these words, they flew down immediately, and 
found that what thoir eli i Idrcn told them was only too true. They, therefore, thanked the prince 
with all their heart, and. then naked him what was his trouble, that he looked so dejected and 
care-worn, and if tli<y <iould be of any service to him in any way. The prince then told them 
everything: how Jus luid omo to that land in search of kdmlxils; how he killed the rdnJchas ; how 
he packed tlio rtiiMuut (laugh tor in a box and tied it to the chain of the ship in which he came; 
how the chain with Uio box wns hauled up ; and how he was left behind with little or no chance 
of his ever getting bnck to his pnronta, which thought caused him the greatest pain and 
anxiety. Upon tlim tlio ijfmtynlwM and yfotifaJitfAn said to him : 'Is this all you are BQ anxious 
about ? Order tin and wo will bear you in a short time to your home in safety. But before 
you go, take a little presont from UB. We will each give you a feather. When you. wear the 
feather of the yil-rfyHtkuhd in yonr turban, at any age, you will look- like a person a thousand 
years old ; tigain, whim you wear the feather of the gdrfipabsMn, you will look like a lad of 
twelve yearft. Now toll us whoro you wish to go.' 

"Upon this tlio prince took heart at the opportunity offered him of once more seeing his 
parents, and told thorn where lie wiwhed to be carried. The gftrupaJesM and gurdpaksMn then 
joined thoir wings togotlior, and thus made a fine seat, and having seated the prince thereon, 
bore him in tho air, and in a few moments moro put him down near the fisherman's house* and 
went away after again thanking him for rescuing their children, and each of them gave him. 
a feather* 

" Tho fisherman and his wife, who were nearly blind from the effects of crying day and 
night at tho loss of thoir supposed child, were taken by surprise, as they suddenly heard the 
prince's voice calling to them as father and mother. They were, of course, very glad to see 



284 



THE INDIAN ANTIQUARY. . [OCTOBEB, 1893. 



Mm and asked him where lie had teen BO long and what he had been doing. He thereupon 
-feted to them his adventures, from the moment he took leave of them to depart in search of 
To^fo to the moment of speaking. Now that their son was back, they slowly recovered their 
sight as well as health, and were again themselves. 

' And, here, king, ends the story. And, now that you have heard the whole of it, do let 



me go. 

Just then the king happened to look behind him, when, at once our^ hero removed the 
feather of the gMfrAM from his turban, and replaced it by that of the gHmpMh* when lo ! 
ha am>eared like fa child of twelve years. When the king again tnrned towards km, he. 
racojmised in him his son, and folded him in his arms, saying:-" You are my son, my long 
Inri son " The rdnUag' daughter, too, who was close by, also made sure that this was no other 
ti.au the prince, to whom she promised to be a wife, and she too rushed into his arms, and 

Saj "ibis is my husband, on whose account I had made a vow of twelve years." 

The prince, howeVer, Ba id:-No, no, lam tho fireman's son. They brought me up ; 
I am nofc your son. Let me go to my parents j they must bo wiling for nw. But the king 
would on no account let him go, for he was more than sure Hint ho was no other than his son, 
whose story he had just heard from his own mouth. The king tlura rait a palanquin to fetch 
the fisherman and his wife to the palace, and as a reward for their kimluoH in nursing and 
hrixurinff up the prinpe, they were asked to livo in ih pulnoo. Tlio MIOI-IIUHI and his wife 
could not but accept the good offer of the king, and lived with U.o KIIR and their foster-child 
verv happily to tbe end of their lives. The princo was nlu.rtly nfo.rw.iwlH married to the darnel 
of iesub^ranoous abode, and on this auspicious o<i.m tlio king f^Unl nob only his 
relatives, but all hip subjects for several days. Tho king now \wm K very old pi-elon-ed a more 
fluietlife- so he made over the reins of government to MM non, the lion. rt our tale, who 
ruled the vast kjngdom with wisdom, dealing justice to all, making tlio welfare of hi* subjects 
his own, Ipyed and respected by every one. 18 

FPfcKkQRE op THE BOAW.KARKNS. 

TSAMSLATEP 5* B. HOTOJITON, M.B.A.S., FJIOM TUB PAl'KKS Utf HAYA If YAW ZAN . 
4.Aj,p+. r. .. v IN THE 'SA-XU.WAW.i 



J. &ow $a Zffren v>a tho KIM 8t>n of 

;s written whafr our eldprs relate of tho mighty tiling MM* liajiponod in the 
beginning of time, fe ordpr that thpsp whp como after mtvy Imnv, ami licwruiB, uudoniUuid. 

See and ponpider thpsp things' parefully, yo who wmiu nftar I May yon estimate 
properly how these matter? happened. fellow tribtwuon, do tiot Hhmilior aw idwp I 

Wb*t the people of the world say is as follows :-There woro threo brethren and their 
father was flod? fZwa), And the eldest pf these throo was tho Karon, and tho second 

a dl8thwuiHlil from 



taiian invtideypf an. snple^t India J Bp.] ,.,.. 

A SHrnvKarea periftdioal pttblishe4 monthly in Ban(?oon at tliu Ainuriwtn f Jiiptwl MiKHion 
a r4. TW.Vprdisedby te WitloHriM ip tnnbto " Owl" u tin, llH.b., iind It i^th.. wurf wodte 
<niP <4* Kawm (BpfcO^iaMiwi twditioiiH. My Impnitwitm in Unit Ui KIIWIW, whon m tag* 

i.d, tUa tin, uxpulnl..!! uf thMs rWwMl mamntaUfd 
4 ition to th " P ltl Wrywinvliim wlilb tht-y hul hdowto 

. H . irt !" )MHil ''" Umt l '"" : iH lm ' 1<t>ly " <lor " 1 i lt " 1 o 

e. bppe to pwdnM vid (! w. in MiM"rt f ! Uit.-ory horoaftw. 
- Tlie pwMnt toOdore, thpu^ ntf Wer W the innption of tlui KB.WWIK int.. l.owur Jim-urn, tout, oxoopting one 



-'Wfonoooereaer,a . , 

^' H Vllwa^atoeeMr.HoTigl l toBitekethiview,TrJiiflhif. that I fcnvo uIwnyH aiiuatMiwid, and it IM aooori 

T*to Wort tracing teok rf tte onoe ppowid indigonow " Gmt Spirit " of Uw JNu^U AUHBMMI Ids 

'-^* ! Li " "- il^Hlh Centary Ronan 0*ttollo Wafouufa' 



OOTOBEB, 1893,] FOLKLORE OP THE SGAW-KARteFS. 285 

m * the Burma*, whilst tlia youngest was the Ktiia.3 The KaTen ^ w up ^ big ^ 
but, if there was any work to do or journey to make, he did not like to do it. The youngr 
brethren did the work and the elder one oppressed them beyond measure. 

After a long time the younger brethren could not endure this oppression any longer, and they 
went away, one to one place and one to another. They could not remain together. But their 
father, God, thought to himself: "Cannot my children live together? I will remove a 
little way, and instnacfc them, and they will live together." 

II. How the Karens procured liquor, 

Now there was a good piece of level ground near, and God made the Karen cut a clear- 
ing there, and said to him, "Clear this ground thoroughly and well, and your fether 
-will plant it nicely with wheat. 

' And God thought: " If I instruct 'my childiaan, they will certainly again live together." 

The Karen took lite dfo and axo and went at once to the level spot. And. he saw that 
there were very many big trees (to cut), and a fit of laziness came over him, and, seeing 
some pleasant shade, lie put down his <l<i and axe, and slept comfortably. 

And one big tree was conspicuous amongst the others, but it was swollen in Jhe 
middle and there was a hollow in it, in which was water. The latter, being visible, was 
drunk by various small birds, and those who dmnk it, becoming exceedingly excited and noisy, 
fell headlong on to the ground. But some fought and peeked each other on the tree. The 
excitement WJIH entirely crtuwlcws. However, the Karen, having awaked from his sleep, 
looked and KM.W tlui groat uxbitomimt of fcho birds, and said, te How is this ?" 



He slept no lotigor and wont qniolcly.to look. He climbed up the tree and saw the water 
that was in tho hollow, ami it WHH InuiMparunt mid pure and good in his eyes. And the Karen 
touched it with, Inn luuulH, and nniolt it and tasted it. However, the Karen, not being yet 
stupefied, took up HOIUU moro in tlio hollow of his hand and drank it, saying, * It is very Bweet 
to my tABtV and, having taken up and drank sonaa more, he became aware that be was 
getting drunk 1 Iliw Iicuiriaiul raiiid became different, and he became very brave and fierce. 
He descended quickly to tlu) bottom of the tree. He became very brave until he became 
stupefied, aflor which, iveovoriiif* hi senses, he took up his dd and axe and returned home. 
He then wont to drink of the water of that tree every day. friends ! Thus have our 
elders related how Uu Karons first drank intoxicating liquors ! 

A long timct tliuu ola|iHcd and tlio Lord God, his father, asked the Karen if he had finished 
cultivating the ]uw of flat ground timt ho had sent ^ him to do. And the Karen replied r 
41 Lot my father, God, have patience with mo, I will work until it is finished, and will, then 
inform my faUior." 

But thonffli the Kmm had thus replied, in his inmost heart he did not wish at all to do 
his father's business. And if his father had went him to go and do any work whatever, he 
had no wiuh for id. II lnul become lazy from getting drunk from the water in the tree, and 
did not want to do any work. However, his father said* " This son of mine is of'no use at all" 

And there was an orphan living with God. And God ordered him to cut down that 
tree, tailing lain lo go to it by night. 

And llio orphan respited, "Hut my father, by nigtt I cannot see, and I cannot cut at all." 

And God answered, " You shall most certainly go," 

Wliawrapon the orphan Baid, ' I will go, but I cannot see, as it will be night." 
. And God waul, " Coino close to me," ' _ 

Buruioao word ~ Barbarian or Foreigner. * Tto TMriversal knife of Burma. 



286 ' USB DTDIAJT AtfTlQCARr. [Otatosn, 

And! \vhem the orphan did so, God passed the palm of bia hand over th orphan's fa 
that he saw as -well in the nigfrfc time as by day. And God instructed him to go to the le 1 
ground and lack for a tree, Trhich was bigger thnn the others, and to split and fell ifc, s ao 
as the orphan had cut the tree and it cracked, ready to fall, lie was to run away quiekly a d 
save himself; because, if tto lazy man caught him,, lie would be killed. And the orphan we t 
during the night and cut that tyee, so that at dawn it broke and tell. The orphan put down 
his axe quickly, clenched his fiats and made Inn escape at once. 13ut the great tree cracked and 
the entire trunk split and crashed down, all the water being spilt (ou the ground). When th 
Karen heard the noise his- mind was uneasy, na he considered the crash must be that of his 
big tree. With an evil rnind he ran qciickly at once to it, and finding the liquor evaporating 
" he said, " If 1 see the man who htis fellod this big tree of mine, I will kill him 'off hand." ' 

At this time, then, the Karen got no liquor, and was iU at ease, and h* weB t about 
inquiring- for some from this man and that, but no one -unuld tell him (where to <*et it,) How- 
ever, on his inquiring of Satan, 5 the latter asked him in reply : ** Q Karen, what 'is it yon 
ar seeking ? * * 

The Karen replied: " Satan, the sap of the tree that I nsetl to drink was pare and 
clear, but now there is nothing for mo to drink. Have you ovv chanced to drink from such a 
tree ? * 

Satan asfeed, * fr What happens if one drinks rach swp ? " 

The Karen answered, "Q Satan, if one driaktt that water, one become* exeeefiingly Gene 
and strong^" . 

Satan immediately got np and going- to the Kqnor ]ar r filled a. enp wifcli liquor and gave ft 
to the Karen to drink. After the latter had dvuuk, he itddrawul Siituu am] luked him whence 
he had procured it. 

Satan replied, * 6 Karen, we know whore to make that liquor,*' 

The Karen said, " Please tell me ocaotly how." 

^ Satan replied, "It is made as follow. Steep nemo nutailod rici) in so:mo water for a short 
time, and then take it ognin onfc of tba pot, and pound it up with yenrt powder, press it dowa 
with a lever and put it aside for seven days ; then boif nonio ricci and mix i-fc vfiili it *fter 



And the Karem did [carefully as Satan had ratawtad Urn, and Imwod flome lirmor. The 
karon drank it and said, "This is indoect the Mqnor. 1 ' 

He told Satan : ' Yon have b^n kind to mo ud I will not forget you. My death I will 
die with yon and my life I will live with you.* 

Then his father, God, know that his son was friendly wilh Satan, ami, being grieved, h* 
abandoned again the place where he had boen staying. 

So God, from dislike at the Karen drinking liquor, loft him. 

Ill How the Knlfa jtriwwal fati*. 
And the Lord God Mld,Tkone, my clrildnm, am no lon^n of any no to mo 1 witt 

* ' " 



wmn Karon tnditioa. Doubtlm* In tho origiiaal story it must 



1893.] POLKLORS OF THB SGAW.KAKENS* 287 

NOW the Karen was fast asleep by tho side of a liquor jar. After God had called him 
times, he partially woke up and said, w I cannot go -with you* Beturn in my old BOW'S 
t ouffk I have neither boat nor paddle^ only this trough. J)o you please go in it, my father, 
and he dragged tho trough down to the water." 

God then went and called the Burman. The latter replied, " How can I possibly 
-with you ? Pluawo go and call my elder brother, the Karen.' 1 . - 

Qod replied, "Your elder brother also is not able to go. He only gave me a pig's 
trough." 

The Burman replied, " You could only get the pig's trough, I will give you my paddle, 
to paddle it vrith." 

So God went to tho Kulft and said to him, "My nephew,* ' please come and accompany 
yoiir father." 

The Shift replied, *'My father, have nothing in which to come and accompany you/' 
God replied, " You am eomo. Tho Karon has given me his pig's trough and the Burman 
his paddle. Como along with your father/* 

The Kul& got up quickly and followed behind God to the sea. There God grasped 
the paddle and 'got into the trough, whereupon the trough became a great ship and the 
paddle became its masts and nib. Then tho ship started forthwith and God came to his own 
country. ' ^ 

IV, Wow the writing of t1u> Karens came to them. 

God wrote Xren writing on n, piece of hather, Burmese writing on a palm-leaf , and the 
Kul&'s (Foreigner's) wi-iting on piece of cloth. 

And God commandod the KulA and said to himt-"You> 
approached near to your Lord, Your father has written for you writing 
Karen's writing is on leather, and the Burman's on a palm-leaf. Do you 
your writing carnally until you understand it. Take back also the feng for the .Karen 
Sd t^uman, and I inafcnJ thorn to learn carefully the writings, wluch their father ha* sent 
them." 

AndtheKulft answered, "0 Lord God, my father, I will do faithfully what you have 

commanded me," 

Then he asked, " How shall I return P " 

Qod replied, Gk> into the sow's trough againand* remain there, 
you away." . , ./:' . . .. 

The Kul,l wont into the .trough again and returned quickly.^ He .came first to the 
Karen, and producing the leather scroll, gave it to him at onc.e. , _ . . , . , 

And ho said to Iho Karen, Our father, God, has ****?** *JjJ Se^^ S- 
writing carefully. MHO please toko back your old sow s ^"g 1 - ^ ^^ u My yotin g es t 
to tho mm and smug that tho trough wfcs not Jf ^ ^ ^ for it . if you 

brother, tho trough; is not as before. Tour eioer mw 
care for it, take it back with you." ' f with the 

The Kuht turned and wont hack to the Burma*. He F ^ 6 ^ T father has 
Burmese writing on it and giving it to the Bnrman, mman ialm-leaf. Take back 

directed that you must certainly learn your wntuig, l*A on tbis pa- 
also your paddle/' 



288 THE INDIAN ANTIQUARY. [OCTOBER, 1893. 

^ _ . - 1,1. . H-l I I !_ __ ' 

And the Burman replied to the Kulft, * You will have to paddle the trough you are 
in with this paddle. Take it back with you." 

The Kuia went back forthwith, and, coming to his house, he arranged suitably the ' 
masts and sails of a big ship. And as the Lord God, his father, had commanded him he 
studied and learnt his writing thoroughly. 

And the Kulas increased in all that is good, and right, and fair to look upon, 
F. Sow tJte Writing of the Karens was lost. 

The Karen's country was very pleasant and fair, and if difficulties of any kind whatsoever 
or disease, or anything else, came to him, he took medicine, but did not do anything else. And 
the Karens increased and became very numerous. However, the Burmans did as the Zula had 
told them, but not so the Karens. For, although the writing, which the Kula brought, had 
reached them, they took no heed of it at all, but put it on a ti*ee-stump, and went on clearing the 
weeds (in their clearings), nor did they take it away when the rain came and wetted it. At even- 
tide they took the writing, and, returning home, put it on the shelf over the hearth. And as 
the rice was cooked and chillies were pounded and food stirred up, many times the leathern 
scroll fell on to the hearth. 

And after many goings to. and fro, the fowls came up and scratched in the liearth, so that 
the leathern scroll fell down under the hut. Now the Karens were not of n mind to look after 
things, and they forgot about the scroll They did not cfti'c about the scroll ' in the least, and 
saying, "^JVe work hard and we eat. If we loam writing wo shall only bother onrselves. 
Bating good food and drinking good liquor always suits us," they lot the matter drop. 

Now the Karen's old sow was under the hut and grubbed up (the ground) diligently all 
day Icing, and it grubbed about the scroll, so that it was utterly lost. 

Thus the Karens never saw their writing again. 

VL How Charcoal tow first rMvtl on yokes. 

After a long long time the homes of tho Karens became bad, and their food* was bad, 
and even their wise men did not know how to mako anything, If any forest was to be 
cleared, they had to go and ask the Bnrmau for IUH <U awl axe, ami if they wished to cook any 
food they h.ad to ask the Burman for a pot. And boliold, tho Bimnan and tho Kula were 
happy and became great. There were wise mon with thorn and they multiplied exceedingly. 
But the Karens Trere without implements and know not how to forgo thorn, or how to make 
pots, and had to ask the Barman for.everything. 

However, they remembered the former times somewhat, and, resolving to turn over a new 
leaf, they consulted one with another, but wero nimblo to devise any tiling. They said to each 
other, "We must instruct. ourselves anew from the writing." 

They asked one another for it, and at last some said, " Wo wero weeding, when the Kulas ' 
brought us the writing and we put it on the stump of a taw. When the rain came it got wet, 
and we put it on the drying shelf (over the fire,), and as wo wero continually pounding and 
scraping the food for cooking, it was shaken off and' fell on to tho 'earth. We neglected to take 
it up again, so when the fowls came and scratched, the writing was scratched away and 
fell under the hut.. Then the pig came and grubbed it about, and it was utterly lost." 

However, some said, "The fowl's feet when they were scratching must have trodden 
on and knocked against some charcoal. Let us, therefore, take tho charcoal and rub it 
on our yokes. We will cast lots, and when they are favorable, wo will unite again." 

? d in this manner and ** amongst all people they are distinguished as 
charcoal on their yokes ! 




OCTOBER, 1893.] FOLKTALES OF HINDUSTAN. 



FOLKTALES OF HINDUSTAN. 

BY WILLIAM CROOKB, O.S. 
No. 6. Princess Fireflower, 1 

Once upon a. time there was a Rfijfi who had two sons, the elder of whom was married, 
hile the younger was a bachelor* The younger prince used to come for his food to the house 
f his elder brother, lint one day, whon he asked for something to eat very early in the morning, 
his sister-in-law tauntingly said to him : 

' How can I got up to cook for you ? If you want your breakfast so early, you had better 
marry the Princess Firoflowor^ and she can do your cooking for you," 

" Well ! I will find Princess Firoflower," said he. And off he went on his travels in 

search of her* 

On he went the whole day and in the evening reached the Brindaban Biakharapu-r 3 
forest. There ho found a faqir, who used to sleep for twelve years at a time and remain 
awake again for twelve whole years. When the Prince saw the fagfc asleep, he began to 
fan him, so that ho soon awoko and said : 

" Son I Thou hast done mo good Morvice. Ask now the boon that thon most desirest." 

Father !"* replied the Princo, " if thou wishest to do me a service, give me Princess 
Fireflower in search of whom I have come hither." 

"My son," he aiuworod, " iwk any boon but lliuu" 

" Nay/' said Mio Prince, " through your kindness I want naught elso but her. Paramesar 
has given mo $11 etee 1 lack." 

Tho/ttffr mmlltaUul for Homo timo and said : 

"Wall! 1 you long so for 1'rfnooHB Firofiowor, I will tell you how you can win her. 
But mind my won!* and if you diaoboy mo it will bo your ruin. I am going to tiara you iafc> 
a parrot, 6 Then fly to the islund wlioro Princess Fireflower lives, which is across the seven 
oceans.fi TliiH inland m gnardod by domons (dtf) and you can escape them only by watchmg 
when they avo on^od Ii,' playing toll &*tf ftMZtf MS). When you rekch the island pluck a 
flower and fly away with it in your boak, B the demons call you, do not look took. Other- 
wise ruin will bufall you.'" 

So tfiyiiift Uio /V transformed tho Prince into a parrot, and he flew Across the seven 
oceans 'to tlm i*land e>f Primes Hronowor. Arriving there, he plucked the flower and was 
carrying it off in Inn hoiik, wlunu tho domons called out to him : 

11 you thief ! Ootno Imok and pluck ono flower more. We will not hurt you/' 

Hearing this ho turned a little back and was at once burnt to ashes. , , , 

ItanwUlo tl./f*ylr wnn awaiting hta return, and wheu he did not return iu ^two days he 
knew tbU dta tar tad bofallcm tho Prince. He we.t in search of ^^^ 
the place ho found only uno of tho tail foathorB of the parrofawhicb^ad escaped the 

lAtalu tolil by ( JhliabiuilthMithto, a MAfijhl, 

Dintrict, rooonkia by LVwtft UAitifflTlb Chaub6. The 'number of tbe 
should htivii brswi No. 5 uud uot No. 4 iw ppiutod. 

* AffldnU Uftnl, tlm till,, of tho prinoo** ****, " to Sl tal ** is Dot 

* Briudal,au IK of OOUMO Ui fho Mathnrft K ^^ h r 1 ? 1 ^^i Hlfl i O Myi U ne. 
Mr. GrowHo'H 1M of villas nmiMM iu Taljrfl Mathnrfl. Powably it is merely an una* 

* Tho word iwud i /M&it, a common way of addrein(? ' a 9 fr ?L , S w.. 430 gaq. : Tawney, Eot^4 Sarit 
ffor nutny inttwe< of imiUir inetomorphoBiB BM Temple, WVMUW* a 

S&gant, U. 218, &o. . , a . _ f .,ivtiJa see Temple, loe. eit. 432. 

Tho *U mniNiiAir. or sovon oceans, eawteatly f "JJr ^5! gtotes, Indian Wry Ktto, 282-3, 
' For the " loofcluff back" taboo, we OMmm, Aotweftold Z-aZw, tt 400 . Hs 

and the legends of Orphan* and Kurydloo and lot's Wife. 



. 290 THE INDIAN ANTIQUARY. [OCTOBER, 1893. 

Over this lie breathed his spells (mantra), and bringing the Prince to life again, returned -with 
him to his hut. When they arrived there he said : 

"Ask me for another boon. This quest of yours is too dangerous." 

The Prince replied : 

"Baba! as I said before, through your kindness I lack nothing but the Princess Fireflower. 

Only grant me that I may find her." 

"Well!"' answered the/ojfr, "if you will not heed my advice, go again to the island in. 

the form of a crow and pluck another flower. But, take care, look not back a second time, or 

you will be turned to ashes and thun I am helpless to serve you." 

The Erince promised to obey, and in the form of a crow ilew ngnin to the island, and on 

reaching there, plucked a flower which he took in Ida bonk unil How back towards the faqfo's 

hut. The guardian demons tried in vain to induce him to look buok, but ho would not, and * 

came back safe to the/arjfr. 

The demons followed close behind and, standing at the door, t-allc'cl out: 
"Baba ! a thief has robbed us and entered your hni. Restore him to us at once/' 
Meanwhile the/a^fr turned tho Princo into a oat, and called out to tho demons : 
" Come and look. There is no one hero but my cat and myself. If you do not trust me^ 

you can come in and search for yourselves." 

The demons camo in and looked everywhere, but. when tlioy found no one therca, except the 
fa$r and the cat, they returned homo. When they luwl gono, tho /rtt/Jr restored the Prince 
again to the form of a man, and gave the prince a little rocl-luad box (ttiwlMuu) and said : 
** Take care not to open it till you reach your home*'* 

The Prince started for home with the box, but when lio ratdictl close to hi father's city 
he began to think : 

"Perhaps the/agftr lias cheated me : and my wBtor-in-law will lan^Ii at tno again." 

So he opened the box, and immediately a lovely girl, t.wolvo yrouu old, 8 came out, and 

so beautiful was she that the sun lost its brightmm Tho Prince nwdo Inn* sit down and was 
going to a well close by to draw water, She Haiti : ** Where uro you tfoirig H " 

He answered:** I am going to draw water for you ami for mo." 

She answered : " Do not bring wator for mu, If ygn do, I whall full into PAtfilat It is 
my task to serve you, not for you to servo mo." 

So she went to the well to draw wator : and it HO liapponwl that at tlint very time the 
handmaid of tho Raju camo too to draw wator. When H!IO HHIV PrinccHH .PmsHowor, she said: 
*' Who are you and where am yon going ? " 



The Princess answered: "I am PI-IIICUKH Firdlowor, and i.luj RAjjVs won JUIB brought me 
hither." 

The handmaid aaid : u Lot us chango our olothoft and soo whiah i tho lovolier." 

The PriueoAs agreed and made over hor druHH arid nmn.imuitH to Hit? hattdnmicl : and when 
slie went to tho edge of tho woll to draw wator, tho handmaid puBhod hor in, She then 
tilled a vessel of water and took it to tho prince who said : 

" How black you have grown by walking in tlio swi ! f 

He drank the water from liur hand, and, beliovhig hor to bt* PriuwHH Piroftower, told her 
*-o wadt there while he went to tho palaoo. 

cquivalout of UUP " nwoot wvuntcwi." 

to Grimm'B charmiug tory of thu ' Guoso CUrl," N, ^U of tho ltoun Md TUtov iw obvious., . 



1893J FOLKTALES OF HINDUSTAN. 291 

When his sister-in-law saw him, she said : 

Well ! have you fomfd Fireftywer Princess ?" 

" She is at tho well/ 1 ho answered. 

So ho took a roiinno and brought her homo, and lived with her as his wife. 

But a month after, a blaae, liko that of a lamp, appeared over the well, and all who 
saw it were astonished ; but. whenever they went near the well the light was quenched. 
Bpand-by this news reached the oar of tho llajtt, and he sent the Prince to see what had 
happened. 

At brook of day the Prince* wont to the well, and saw the place ablaze with light, So he 
threw himself into tho wnlor, and found there a flower bud, which he tied in his handkerchief 
and brought homo. For many a dny ho kept, bho handkerchief carefully by him, but one day 
he happened to drop it iu the courtyard, and his son, who had meanwhile been born of the 
handmaid, saw it and took it, to bin mother. She found the bud tied up ^inside, and threw it 
on the dunghill behind tho paliwo. 

In ono night it grow into n largo mango troo, and next morning the false queen saw it 
and fell ill of fright. 

Her mother-in-law linked :~ * What ails you?" 

I havo fallen ill/' .Haiti sliu, " since I have soon this mango tree. Have it cut down and 
I will soon recover." 10 

Her mothor-in-law told thin to tho old RfijMnd ho sent for labourers to cut down the 
tree Tho Prineo wont to bin father and said : 

' To cut down it Rruon ntimgo troo is a sin. Lot me remove it elsewhere, and the pnneess 
will not seo tho cause of her illnm and recover." 
Bo it so," Bait! the Itftjft. 

So the Priuoo removed tho tow to his own orchard and said to his gardener :- 
* 4 When this tree fruit* let no ono touch it but myself." 

a lovely girl twolve years old stepped oat of it. 

When tho ganlimuv'a wife turned a*d saw her, she was afraid, and said to ifce girl:-- 

< Stay luu-o, but novur leave tho hopso ovoa for a moment." 

Bat ono day An vculuvud into tho courted, and .to handmaid , 
and told hor m4uw. Tho (tuuon oallod tho koopor of the elephants, ^ 

Go to tho iptnUmor's 1'onso ^ a crash ** girl y ' irffl *** ^^ 

CleP Wl"!'L F r ,f tho luphant wont to kill to girl, she hronght out a great cluh and 
beat thorn and routed nil Ui iUjil's olophants 

iill 

bo 



"* 




292 THE INDIAN" ANTIQUARY. [OOTOBEB, 1893. 



believe them and had their house searched, and finding the girl delivered her over to the 
executioner. 11 t t * 

They were about to kill her in the forest, when an old Dom said to the others : 
" "What is the good of killing such a pretty girl for the sa-ke of a fovsr rupees. Let us spare 
her life and reach paradise (swarga) ; even if we kill her, thu RAjft won't give us his raj for our 
trouble. Let us kill a goat and take its heart to the qncon ami she will bo cured." 18 The 
others obeyed his words and spared the life of the girl. When they took the goat's heart to 
the queen, she recovered at once. 

The Princess Pireflower thon 'went on to Brindaban Khakharapnr, and there with her 
hand she struck four blows upon the earth, when a splendid palace appeared and there she 
lived. She kept several parrots and used to amuse heryolE by teaching them to say. 'Ram! 
Bton'.I 18 

A long time after the old Raja and his son, tho Prince, ciwne into the forest, to hunt, 
and being thirsty came to tho palace for wafer and the PrincoHfl onlortauicd them hospitably. 
At night they slept in the portico, and early in the morning, wliilo thuy were half-asleep, the 
parrots began to talk to each other, and tlioy told how the Princo had brought Princess 
Fireflower, and how the handmaid had cheated him, and became qnoun, and how tho life of the 
Princess had been saved, and how she had come to tho palace?. 1 ' 11 

At this the Raja and the Prince wore much aBtoniRlicri, and #oin# at onoo to tho Princess 
Mreflower, asked her if all this was true. She began k> hcl Imrs and told them the whole 
story from beginning to end. They brought her homo in triumph. 

Then the Rfijil had a deep pit dug and buried the faints IJWMMI tilivo. ThelMnco and Princess 
Fireflower lived happily ever after, and tho Raja became u HaunyuHi fitter and made over his 
kingdom to them. 

As Paramd&ar overruled tho fato of Princess Firoilowor, so may ho do to all of us. 15 



FROG-WOBSHIP AMONGST THH NWAKM, WITH A NOTE ON THE 
ETYMOLOGY OK TILK WORD "~ 



BY A. fc, WADDJilLL, M.H., M. to, A. S, 

In his work on NupAl, 1 Dr. (Buolianftii-) Hamilton imtHlniilully riotwl thai tho KTdwftrs 
worship frogs. I have ascertained some iatorusling doUiiln of HUH w<msliip. 

The WSwars are the aboriginos of 2ST6pftl Propor, t.hu.1 i,s, of Mm valley in which the 
present capital Khfitmaudil stands ; and thoir prttHcmt tribal mimo appctaifi io bis of territorial 
origin. The etymology of the word N6pftl Htuitm to iiw In bo MIIIH nmniti^ul for : Tho whole 
ef the hill territory of tho GorkhaH is called by ULO Noit-irhulntatMl liillimtn of the Himalayas 

w The word in the original in I)om, tho most ckiffrartod <!M,Mt<!, who awt an uxoitniioiirrH, 

This, it nood hardly ho said, IH a atouk fuHctfiln iiudiliiiit. 

The common form of invowition and salutntiori, ouiwtaTitly iuu^lit in {uiiYoiH. 

i* Those guardian, friendly purrote ttppottr in many of the talon its M M tHwhiw i mm 7'//.i \rtMtlwj'nl BMH/ & 
Temple's Wideawake Slorim, 205. 

^ This is tho common rof rain of tho rustic story tailor. [Thin fetlu is iiitcvrvfhifr HH tti ihn fullowiiitf points. It 
exhibits tho spi-oad of tho boliuf in tho wcmcUn*. working ''wiint: 11 m^l^.^hnfUw. /'//,/<?/, irn lux, . PIJ. miraoloand 
motamorphoais, for a largo number of iiwtuii(H. ThiH womlijp-woj-kiti^ Niu'ni IH n niMininriiitrt oftlin wondor- 
workinff dovil QMfo) of Southern India, J will bo Kami by (niinpnriiiK flw talw nlicnil tci hi* inibHshod in this 
Journal, undor tho title of tho " Devil-worship O f tho TultivitH," with thorn in tlid l,wmbi // //w Vtwjto. It also 
exhibits the wido-sproacl idea of tho " milirtftntwl |Kfflwm"i HWU huliiMM iti IWi/c-ww/w Mttriw luu! /^wte / ** 
P *' !' Aml ^ oxhibits ^^^y tho iinfhwporaorphin luituni i' Urn fnlk-tiili( jiiwrot : HI /rfN/wto *if tt 
S ' V ' ? arr0t> and *I )odu ' 11 y Vo1 * ! P- ^ wJiiiru 'ihu imrrut i a hu].y IHTMOIU,K> viimul hi titt Four 
numl)0r of wriaatB of tho talc tin n wholu HIMI nuwrkR on tlut Kmr-htim iu >r*cfc!-aftfl fitori*, 



^ M 



1893.] 



293 



and the Tibetans Pal 8 ; and tlie original name of this section, of the Pill country, which (ioatalned 
the home o the Nfiwih-Si scoins to' have been KS, while the people were hence called by the 
Hindus NSw&r, or ^Inhabitant* of NS." Eastarn Nfipal, as well as Sikkim, is still called 1T6 
bv tbo bopclnv atttocUtlionos, uud tho Lepohas interpret the Word as meaning the place of 
Oaves f r sheltor or reaidenoo. NS in most of the cognate tribal dialects of the Indo-Chinese 
_ to whom, 1 tiud, ;l both NCsvArs ivud Lopchaa belong means 'residence;' the same root 
also appeal's with similar muuuiug in the Tibeto-Burman group j and in Lamaism* itda usually 
restricted to sacred wivos and other anurod spots and shrines. It was* very probably used 
iu a similar SWIHO by tbo pro-Lamaist NewAi-s, who vjeve the originators of the so-called Nepakse 
form of Buddhism, and vwly gave up the greater portion of their original langnage for a 
Sanski-itiaed spetioh. Some of the NowArs are H-till Buddhists under the title of JBaudhamargfa or 
followers ol 1 the Bndiibisl path, but the vast majority, as is well-known, have ktely followed 
tho fas.hio so* by thuir Gfa-khA rulurs o adopting the externals of "Hinduism and call them- 
selves BuivamAnffe or ' followojw of tho 'Siva path.'* Wow the chief Buddhist nes or shrines 
in the Cis-Himala'yos of any antiquity fe 4 the Kashar and SambhunAth etfyas, are all 
situated in the valloy (3ST6pai Proper) of the Pal country. Thus the word ' NfipAl ' seems 
to moan tho N4 (/. <?., ' tbo nwdunuo, or head-quarters, 1 or 'the shrine ') of the Pal country, 
and'w so distinguished from fcbo adjoining Nfi country of the Lepchas. 

*The frog is woi-Hhipped by tho BWwfcs, not as a tribal totem, but in i^ Supposed capacity 
o an an.phibi.ms (water and earth) divinity subordinate to- fee Naga demigods, and associated 
with the latter in the production and control of rain, and water-supply, on the 
Bufficienoy of which' tho wellaro of the crops depends. This elevation of so xnsignificant an 
annual as the frog to tiro dignity of an assistant to the NAgas, is aEthe . oioa|. mm of 
the fact that. fro^ A>nn t,I,o chfarf pn-y of thb hooded cobzu-the prototype of the N*ga But 
the NowArs Justify iholr worship of tho fc v ^ jobtiag to- the sympathetzc and Ornate rebt 
ofthefi-og witUwHtor, and Haying that frogs, although termtml animals, ^are only 
in moist localities aiul homld by the!,- appearance and croaking? the onset of the Drains. 
are also fond .-specially at Hprings, and ulso on digging deep down fate the bowls of the 




_ rea jiy intended- to mean 
w 




i perform^ by the Newars at a different 
NAi. Tlu, NAg )W> of whom the Bfa*. . 

are worshipped on Hit HfUi day (NftgpaScharni) of the month of 
commonconil* of tl,o miny on, when the NAgns ** 
Themto. f..r tlw w.mhSp is Hotentocl by preference at a 
meet. A NSvvAr pvi,st is Ld,d for this ceremony. On 
priest c.-eraonially WII ,sh,s his f^^^ 
whole rico, ^million ftir making the |IM mark of 
an equal bulk of wnlcr, i-idi-llour and water, flower 
----------------------- - - - -- . 

WluU In TilH^ita mmim wool.' U IB donWftU, hawm, wl4 
'tho mut-mnuAry,' fop Hlwii uvu oqiwlly plentiful OOTOBB thft linw ^f: ' 

Tho Vii.iitf rcwillw of tlicNO obrtorvivtioiw I hope shortly to pnt>io- 

* Spolt in Tibututt (rnH,-lint iwmonnofld A" .,,,..- sate'w and mpal, VoU H.. p. 284-ED.] 

r K, Tem^'H a.,,1 11, C. Tomple'a W^ 
an ft.:.nutof thin rf.jx by the preaent writer 
W& .. ...._ 

, tlu, vonwrnlu wort tor ( is ro*po* " 





MA.0, tlu, vonwrnlu wort tor ( is ropo 

Satow in Murwy'K ManMwk to Otntral **& X *** . ^ a ' flonsider8d ae t^lojy NAga of the 

TtopKHwrtiwiiMiUMMTOBfrKsrttoi.w^ the ^ ofm^bytbe 
bouMBo valluy of KhAtrnfi^u, which' taMtauOaf was formerly JT^^ ^ BMgmftti or ' the fleeing one' 
fat MafijflHri mttburfbo Houthoru bimk.-and the esoapmg water WM th named tun 8 



aH muro Ho 
tho proaimt Uttaio of tho river, 



THE INDIAN ANTIQUARY. LOciOBBB, 1893. 



these articles in the midst of aplato of water, in tie 
io. v hioUoo B .pj tho top of the pile, aad then 

I P "ou to ^eivo **. dtabp d to U. and our crops, . 
- ^orship, ojtHe^n^ 
(October), and usually at ool \ " Mtni ji y Ln at the time of perfomfcg 



places in fivo taut bow),, a dolo consign* rcspcc Amly t nee, floors, zmlk 
and ince.se, a*d **. Lighting the p,le of ,/ ? ! ~ the pnest 
Ipnyjoa revive these ollern.g* aud to send faraely 



( 
rain, and bless our crops ! " 

The title of Paramos is given to the BApaa, F W ati.1 all tl.o nthev NSwftr divi n iti es , 
tat BhCnath^ 'Lord or Protector of tl* Soil,' is specially rosorvod for the Frog. 
Owing to its sacred character, ft. Prog is huld by U.e Nowin. in Hp-oa nn,-^ aud every 
care is taken not to molest or injure it. But .feqiita its HPrnMlmi* nuluw tho l,ewa^ lite 
other BuddhistB, believe that the frog, n* well m the NAgu, m wilhin the yd of rc-tortl* 



THE TRADITIONAL MIGRATION OP TUM RAKTATJ TRIBE. t 

BY L. A. WADDMT.L, MA, M. R. A, S. 

It seems to me that tho current story pmsorvod by llu- SantftlB, or Saontavs,! of their 
advance from AWrt or Ahiri-piprl, vifi, Chhai and Ohampd, t tin* iwtwiit location is 
manifoMyarecordof actual tribal progims, not, as IH iwuiilly bflw-viil, fmn cmo part of the 
HazAribftffh Hills to another whera iiuloud there eon Id have Iwuii pnicairnlly no Hindu 
pressnro exercised, but from tlio ceiitn.1 lUluvinl vnlhty of Ilio Onni Houth- westwards to 
the hills, under pressure of tlio -Aryan invuHinn of ilio vulloy fiimi the imHli. Fur, \\\ 1MR part 
of the Gangetic valley, I find ancient terriioriui munt-H in. kwpiiiK viih illiM stol T oi! 
migration, 

Moreover, the namoB of ilio Hiia4i4)ftli jwrynvn*, which Imvn IHTII indwif illod with certain 
of these legendary landa, preHoiifc many dHllonliuw in Uto %vy of Uirir *'cM|i1uiHUs in iniovprctaiion 
of the story, even as a record of roeont liill-imtfiiition. Alurt c-cnild iirvt'r IM^-OUIU ciorrupkid into 
Ahftrift, or wca iw*& The Chlmi ynrgaim of HawlrtiiAtfli w a ^moU hilly tnittt, from which 
there could have boon no desire on tho part of tlio iiirlirr HJiuliiH in iliMjumwwH tho SantMs. 
Besides, the greater part of it is Rtill utidor primitivo Forim!, miNiltiviiliMl, tiiiil in Ilio occupation 
of tho SaiitAla. Tho mime is more likely to bo n, iruimplunialion in tlish' tww^ liomo of their 
old country naino, fi-om a tlcniro to retain tho old lionut asHdriittiniiH, siu'l UH I'M obsorvable in 
colonists of all nationalities. The ClminpA yunjinw. of iinxfir!l&Kli * ittiuiMl on the high 
central plateau occupied hy tho Henu-nhoi'itfhial llriluim und MuiulwH, W!K> worn to bo the 
autochthones of that area, and to which loctttion it in gi'iumlly lu*luivtl ihu Hiwiiiil tribe never 
penetrated, 

Tfie tracts, which I would identify with tlio*o of tlitt <riry $ arr flu* following The Ahlr, 
or herdsman-tribe, waft tlio domhmnt, ! in thu Bilifif Hrrlion <f tin* CSniigHic valloy in the 
later pre-historic period. 0?lio Ahlrt-ooantry extended from about Uonaros eastwards to 
the Kusl river, and lay mainly to the jiori.li of the ( itin#i>H. Tin- frmiii'Ht Kl-rnn^hoid latterly of 
the AWrs and Gwulan was at Hard! hi tho UarblwhtfA Dihiriri, wln.-w Ilifir lii't-riiu chie 



T^eNine NfltfarAjag azonHually given tin (1) Aimutfl, ff} VuHuki, () iCttrkilli*, 
(6J Ktdilft,, (7) T akahalja, (8) &AiJebyn, and CO liutiu. 
^eemB to be tho correct Billing, ~~KD, 




OCTOBEB, 1888.] THE MIGRATION OP THE SAOTAL TBIBE. 



now wonhpped aeagod, and Ins exploits still stmg by the GwMSs and AW * BI* - ^ 
Northern Bengal. Tliia Hardfgart may, in f aot be the fil^T, , ^ and 

OoL Daltoa's version of the legend.* ^ HiMdntt * Hurxedgadii of 

Plprl is a very common village name all over Bftfc ;" but a well-tim, A 
ment named Hpri exists near the sonth bank of the Ganges rear rL t f^an settle. 
Mr. Nesfield in the Calcutta. R^o for January WsTL^^ **** ^ 
8 e^abonginalMu S h6,a s>or M^W It was 



f- 

were diepossessed by the Ahirs nmler L6rik. And 'this is very probaW the Ahtri 2^ % 
SantM story; bni it would be worth while enquiring from Mr r^! P PW 

correspondent well-acqnainted with the Trans-Gangefcic p or i ion of 

be another famoua Pip,t thereabouts, near Hardi, specially 
iiis Anirs. . 



ClLhai is the old jMripKuof that name, in the modern BMgalpur District 489 .,. 
miles in extent, south of the Ahh-i stronghold of HardJ and bordering" tL C^ ^m i 
^-traversed aspect it was probably in those days a dMl, or an island, between the Ganges and 
the combined Gnnaak and GhagrA rivers. 6 

Directly opposite Cblmi, across the Ganges to the south, is the old kingdom 'of ChamDft 
now generally corresponding to the Cis-Qangetic portion of the modern district of BhAsal/ 
CkampA was one of the earliest Hindu settlements in the lower valley of the Ganges -accordi 
to Hiuen Tsiang's account it was one of the first cities founded in JarnbudvJp! "-and it was 
still the name of tlie countiy at the time of Fa Hiim and Hiuen Tsiang's visits in the 5th and 
7th centuries A. D. It now survives iu the nameof the old section of Bahgalpur town which is 
called Champfmagar and CliampApurl. The KhairAgarh f ' of Col. Dalton's version, Ld one of 
the recorded pjiss-worde of the tribe, is evidently the fortified hill of KhfriyA abont twelve 
miles south-wt'flt of (Jhampamgar, and an oatlier of the Hazarihlgh section of the Vindhva 
range. 

Tlie SantAl Htojjy atoo tolls tin that when "the Hindus drove them out of Champ3 they (the 
Santals) eHtabliHhud tliumHulvcw iu Saont," whence they have derived their present tribal name. 
The migration hero rofoniul to wa evidently southwards into the adjoining hilly tract, extend- 
ing from Southern Ghunijut, through the 'eastern part of the HazarlbAgh District, to the borders 
of Midnapur Dintrrct untl tho Uppur Damuda Valley, in the south of which is said to be 
situated the village, or land, of Saout, though its exact situation does not seem to be known. 

It may be worth oomudorin^ however, whether this name of Saont is not really related 
to their holy lull of Sa6t Sikar (tho scene of the Jina Parsvanatha's nirvana and thereford 
also called by iiw iinus) towering high above their holy river, the Damuda. 4 Sa^t is the 
Sanskritissed form in which tho tmrno has been fixed in the earlier Hindu books, Sant may, 
therefore, not impossibly bo tho ori# inn.1 name of their holy hill, which is in the very centre 
of their modern. location, In thin billy tract, centring around SaSt Sikar, the tiibe remained, 
hemmed in inoro ami more by IVn^ali oncroftchments till quite recent times, when Government 
interference njiidwed it poRHiblo tor the tribe to re^emergeon to the skirts of the Ganges Valley. 

Their deified mountain WTftrang Burn, or * tBe Great Hill/ is distinctly specified in Colonel 
Balton*H version to havo buun cMicounterod after the expulsion of the tribe from Champa, and 
it is also stated to have? been (lie god of tho Mfindas, whom the SantAls found already in 
occupation of the J fassArtliA^li plutuan. This pre-eminent hill mubt surely have been the grace- 
ful mountain of Suot 'fcjikar (ParasnAtli) the culminating peak of this portion of the 
Vindhya range, and these savage refugees naturally worshipped the hills which sheltered them 

Dalton's Mthnultjy / ]fam t wl, p. 207 ff, s It means the village ' of the ptyal tree ' (ficus religion}. 

* Vwwda in a RwitAlt word mtHLning ' the Home Wator or Home-Biver.' The Brahmans have Sanskritized it 
intoD^m'cZfir, thci only word iu th<ir mythology to which it horo any resemblance j and as DtJmodar is a title of 
the god Krishna, this ri vur is now hold by Hiadus to be Kyishna himself ! 



296 



THE INDIAN ANTIQUARY. 



1893. 



SOME DATES IN 
CHALUKYA-VIKKAMA-KALA. 



securely from their Hindu enemies. Their other god's name MdrSkd, may be tlie MOrfckA River,. 
wliicli traverses this area and whose course is beset by numerous hot springs, still worshipped 
by the aborigines. These in the winter mornings belch forth great elands of sulphurous 
steam, marking, their site from af ar- 
il have no doubt that the- other minor names of the story, and most of tho fort-names which- 
enter into the tribal pass-words, will be found still current as territorial names, or m the traditions- 
of the Ahirs and Gwalas, if only searched far iii tho- tracts licit*- indicated. 

It will also be noticed that such a progress of: tho tribo, as that heroin indicated, takes them, 
from the base of the Himalayas to their present locution,, thus accounting for the ' Tui'aniaa.?' 
element in their speech.. 3 

MISCELLANEA. 

Vukya-Viknmia-ttMiMlU ^Inoy-Aualii-sattvatsara- 

(Hliu)^aiMkrAnti-vyjii,iiir1;t!ul-aui4n. And these- 
details work out quite correctly. The year is 
akii-S:iihvat 105U ciravut. By Prof. Kerai 
Lakhlimuit (Jlihntiv'H tablon, Uio #i.ven titlii endedi 
at alum* 21 tjh. 10 p., =- 8 lira. 28 aiin., after 
iman tamrisru* (for Bombay), on Tuesday, 24th. 
March, A. D. 1136. And the Wijslia-tfiitiikr&nti. 
oceunvii, whilt? that nth I WUH cm-jvrit; at about 
&ti ///tr///X r: : ;>2 hrn. 24 iniu., <m the Monday,, 
awl, on iK'flonut of tho latoitohs of the, hour,, 
would he t'dubvalHMl wi'tlm Tuesday*. 

Thin <lafc in, in reality, oin of'ji few which shew 
that an attempt was uioclo to continue t3i-e> 
era aitor tlio end of tho raign 
difcyii VI. * 

ThcHn (rlu^fB inny Tm diviMod into 1 
A, '-- >S<nu! of Uii'iti H|H I W aimply a continua*- 
tion of tho ahftliil<ya-Vikrama-kaia. To this 
chmw Intimity ili Anil<1sh\vui' ditto, incntiunad 
tibovo, Anl otlhT inHtaiu'<w nr: to bt: found in 
thm Journal, VaU Vlll. p* 31UJ, No*. i!7 to 3S f . 
ami tl to 4;;. 

Of titles HTu. -il, <IL*, nnrt -1J5, of tlio wixty-first,. 
eighty- foiirtlu und ninety- fituH'U y, i :irs, are 
already viiriinu'l. 1 And I t'jm now vciiiy-No. 37. 



The Western Ch&lukya king Vikram&di- 
tya VI. sought to supersede the use of the Saku 
era by an era which was named ut'tev Irinuwlf 
the Oh&lukya-Vikrama-k&la and Ch&lukya- 
Vikrama-varsha 'and the first year of which 
was the first year of Iris own reign, vt. tho Aualu 
or Nala sathvataara, ^aka-Saihvut y99 <jurrc!iit r 
= A. D. 107(5-77. 

According to Sh* Walter Elliot's Xforpdirrfira- 
Dd&a Inscriptions, Vol. 1, p. ii5r>, the 
date in this era is one of Chaitra kriwhua 
the first year <*f it, contained in an in 
which does not refer itself to any particular reign, 
at. the temple of KaduuihOsvara at Arajdshwar 
in the Hftngal Talukal, l)htu-w.r Disti'ict. Prof. 
Kielhorn hus recently euluuLitul tliia date; with 
the result tluii the ilctiulH, JIB talaui by him, do 
not work out correctly datfa 1 abov<s No, 8) 
He took them, however, from tho rending wliiHi 
I myself gave (ante, Vol. V11L p. 10, No. -10, 
from the transcript in tho Mlliot Collodion. And 
I now find, from an, ink-impressLun, tliat .the 
record is dated, as plainly as could possibly be, 
not in the first year of tlie era, as reproHuntod by 
Sir Walter Elliot's copyist, but in the wixty- 
first year of it. The original has w-rhwich-OM- 

o [t have roforrucl thin arliulo to Mr. Civlarnm, -who MUMM to diHi^rt^ wil-h l>r- WiwIJi'U. Uo wi-itcm j " T know 
of no JSprl in North BihAr. Thorn iw .siiid to hnvu boon a Itprt a,7i*I u llardf in (liiyA, but thoy uro inyihioal and 
*^ Td e tot^doHirowhlohcwdiBihAraiHtriofchiwofiippw)prii^^ to Itwlf. fflnnlf IH wally in 



Iahoul^lsaytliattliQAhScHwcroinoroommouin f Souift lUhJftr. I <U> not n'tiifuilivr uiy 
Darbhaiifi-ft, but it irt twolvo yoarH Hiuoo 1 wtw Ihi'rij, Lorik in jmt nnifth known oiwl <*i' iho 
is (JHsentially Wost'ern Guinjak and Soutli (Jtuifriili'tt. ShfiliAbflil an<l Oiiyfl art* fuU'of it;/ So aln<i 
and BonaroB; Tho favorito DarbhiAVAl k (fnuil i,n iho DiiHfiUh one t>f SaUtcH. Tlww will-In* a K 
South Binto in tho articlos now buiriff printotl OIL TnlVt .DAK."- M D. 1 

1 1 moan,, to tho oxtont of Bluwing* thai, tliu rumnlH milly txiH<i, Tho point wlw-Uirr ihn 

oorrootly, is not of prosont imporlonoo.~Ithinkthat f n-H uitttt*rof fiwjt, UIM wmjurity ui 1 thono lnt<!S will not 
work-out oorrootly* But, AH Prof. Kiulhom haw imlitintod (iwi(j Mi abovu), HUM Irtilm WIHH with many of tho dates 
of this period. And tho records containing thorn wen not iifeOflMNttrlly to to HIIIUIJHM! IIH nut ^nnuluo on that 
accouttt--. From more amplooxperionco of tho work of piv Waltur Klliot*M mipyiHt, i >n*4Jdwr it wawlooftime 

2 - t0 oaloulato clatos ' tho dotail of which dapoml Hololy on hin tratwisHptH. H is viTHJotw niny *l) truo and 

taai rity of oaseB ' But ! havo come aoro8 too may iuutanoott iu whkh ho huh tukua iiburtica with 



ulled Kurd! in 
, The story ' 
fiAtan, BaliA 

AhJr legend of 

work out 



/OCTOBER, 1893.] 



MISCELLANEA; 



297 



and thfc third year of tlie reign of Bhtflokamalla- 
S6m6svara III. The year is gaka-Safovat 1051 
current. 

An inscription, which does not refer itself to 
any particular reign or deigns, on a beam in the 
madtywanffa of the temple of SarvSsvara at 
NarSgal in the Hangal Taluka, Dharw&r District, 
contains two dates. The first is in the month 
Pansha of the Yisv&vasu samvcdsara, which was, 
and is quoted as, the fiftieth year of the Cialukya- 
Yikrama-varsha. The second (from an ink* 
impression) runs SSneya Sadharana-saihvat- 
aaradasrateyol; the words ChdlutyarVikrama- 
varshada are intended to be supplied from the 
first date. The year is Saka-Samvat 1053 cur- 
rent, the fifth year of the reign of Som&ivara 

in. 

And & third inscription at Ar&]shwar, on a 
pillar in front of the gateway of the temple df 
Kadamb&vara (Elliot MS. Collection, ToL II. 
p. 601 ; where, however, the year and *awafearot 
are not given* and Pustya is given instead of 
Jfahta), contains two dates of which the first 
(from an ink-impression) runs 60neya Rak- 
shasa-saihvatsarada J3shta-( read Jyeelitha)- 



Ehis record, at the temple of BainSsvara at 
Hire'-Muddantir in the Nizam's Dominions 
(Elliot MS. Collection,- Yol. I. p. 700), really does 
refer ifcself to the reign of Bhtiloka-Som&svara 

' III.f a&d belongs to his fourth year ; but it is, 
nevertheless, dated (from an ink-impresaion) 
srSmach-Ohalukya-Yikrama-varshada 54neya 

, Saumya-saiiivatsarada Pushya-su(u)-12-S6ma- 



vra-a 

aimittadiih. The year is 6aka-Saihvat 1052 
current. 

Aaid 1 can add the following five instances :~ 
In an inscription on a pillar at tho temple of 
Yirflp&ksha at Kurtak6ti in the Gadag 'Muka, 
Dh&rwar District, which does not refer itself to 
any particular reign, the date (from an ink- 
impression) runs srimach-ChAiukya-Yikrama- 
k&lada Sa(Sa)ka-varsha 1048neya Parftbhava- 
samvatsarada JyOshthadaamavAsyo Somavfira 
sflryya-grahanada tat-k&likadol. The yoai- is Saka- 
Samvat 1048 expired, tho first year of the reign 
of SomSsvara III. It is also the fifty-first year 
of the OMlukya-Vikraina-k&laj but the writer 
of the record, though apparently intending to 
quote this fifty-first year, omitted after all to 
do so. 

Another inscription itt Arajfislxwar, on the 
makara-tur&na of tho tomplo o Kadambflsvara, 
wliich does not rof or itself to any particular reiga 
(ffltiot MS. Collection Vol. II. p. 594), contains 
two dates. Tho first, of ttiom is h the Yibhava 
satiwatwra, tho thirteenth year of tfca Oh&lukya- 
Yikratna-kaia, Tho second, not fully transcribed 
by Sir Walter Elliot*s copyist, runs \f rorn an ink- 
impression) [5rtma*]ch*Ohai,ukya"Vikrama- 
Blada 52noya Plavaihga-sathvatsarada Yail&kha- 
suda-( read ^udahaV10-BrHb| l i)^a' v&raa< - ftlfadu ' 
The year is Saka-Sarfivat 1050 oun*ent, the 
second year of the reign of SSm&Svara III. 

la an inscription which is now stored iu .the 
KachSri at LaksfcmSfthwar, within the limits of 
the Dh&rw&r District, tho date of a supplementary 
record, which docs not formally refer itself 
to any particular reign, runs (from an ink- 
impression) firirattch-Oh41ukya-Bhai6kamalla. 
varshada Wnoya Ktlaka-saitivatoarada Srdvana- 



Here two things arc mixed up, the 
fifty-third year o* tho OMiukya-Vikrama^&la, 

a The eclipse, of course, did mot occur on the specified 

thi. 

3 The second date in thift rooord its ISneya Kbaia- 



there is no reference to any pttrtioalar reign ; but tfce 
Khara *arhv*t*a,ra must be &*kBftiftmt 1094 ourrent, 



r/s 



The record does not refer itself to any particular 
reign. And the words Chdlukya-Vi'krayna^ 
or varshada were omitted by the writer 
there can be no doubt that &e year- is tlie sixtieth 
year of the Oi&lukya- Vikrama-kala, which was the 
Bakshasa samatsara, Saka-Samvat 1058 current, 
and the tenth year of the reign of S6msvara 
IIL* 

With these records we may also class an 
inscription on a stone built into a mandapa at 
the MftlasthaneSvara temple at N&dendla in tb , 
Narasaravup&a Taluka of the Eifliaia District 
Madras Presidency. It does not rate* 'toelf to 
any particular reign. But the date (from an ink- 
impi-ession, which reached me from Dr. Hultzach 
after the rest of this note was written) runs 
^rfmach-OhMukya-Vitram^varsha 2neya Pla^ 
varhga.sarfa7atsaraBiiAdz'apadasu(su) 1 Bri(bri). 
hftvara. Here, unless Vikrcma is a mistake 
for *BMldfamaUa*, which seems, on the whole, 
nofc so probable as the other alternative, though 
the writer very possibly had also the second year 
of Bhulokamalla raining in his mind, $neya is 



which was the fifteenth year, -. or properly the six- 
teenth, - in the reckoning of the Kajachwya kingr 
Bijjala, And it is possible that tie whole record was 
ptit on the stone at that tinte. - In this second date. 
Sir Walter Elliot's copyist has given tfweya, instead 
of the lfi*V* which the original has. 



TSB INDIAN ANTIQUARY. 



[OCTOBER, 1898. 



a mistake f or 5Auya; Che Plavamga 

was gafca-Samvat 1080 current, the second year 

of the feign of Some'svara III. 

B. The dates of the second class shew an 
imaginary continuation of the reign itself 
of Vikramaditya VI., as well as a continuation 
of the era. 

Of this there id an indisputable instance in the 
inscription dn a stone lying on the road on 
the north of Kyasanftr in the H&ngal T&luk&, 
Dharwftr District (Elliot Jtfg. Collection, Vol. I. 
p. 636 ; and onto, Vol. VIII. p. 193, No. 40). Tne 
preamble contains the words 6rfonat-[T*]ribhu- 
vanamalladtoara vigaya-rd0yam=uttar-6tta^dbU- 
vricffidhi-t read vriddU)yravarddh(m&nam*d'- 
eJiandr-drUa-tdraih bwtwh saluttam-ire, which 
do expressly refer it to thcs reigrL of Vikram&ditya 
VI. But, as regards the date* the words Chdlu- 
Jeya-Vikramar&akha (sic), which I gave when I 
first noticed this date, are a pure invention of 
Sir Walter Elliot's copyist. What the original 
really has is (ftom an ink-impfession) simply 
v aivat-6tefl,eya (read aivatWleneya) Paridh&vi-sam- 
vaohcha(tsa)rada Ohaitra-sixdlida-(read guddha)* 
.patiichami-Br6ha6pati( read Bfihaspati)v&rad- 
aihdu. The samvatsara was the fifty-seventh year 
of the Oh&lukyarVikrama-kala, and the seventh 
year of the reign of SomeSvara III. And the 
year is Saka-Samvat 1055 current* 

And there is another equally clear instance in 
an inscription near the large tank at Hunagttnd 
in the Bank&pur TMuka, DMrwar District, Tlie 
preamble refers the record, in just the same way, 
to the reign of Vikramaditya VL But the actual 
date (from an ink-inxpresion) is irlmach-Ohalu- 
kya-Bhulokamalla-varshada Sneya Saumya* 
samvatsa ...,.,.*,...... spativai'a- 



punya-tithiyol. The year is Saka-Sariavat 1052 
Current, which was properly the fourth, not 
*he third, year of SomSSvara HI. 

If reliance may be pkced on the transcripts, 
the following records also, though dated in 
years which fall within the reign of SCm&Hvara 
III., similarly refer themselves to the reign of 
Vikramaditya VI.: An inscription at the temple 
of Bhdge-gvara at Gobbto in the Raichur Tftluk&, 
Hta&m's Dominions, dated in the fifty-second 
r, the Plavaanga sathvatsara, in the month 
falling in A.D. 1137 (Elliot M8. ColUe- 
, VoL 1. p. 638) ; an inscription at the temple 
At .H^umanta at Ktoapur in the Kolhapur 
territory, dated in the fifty-fourth year, the 
^Wy^^ra^r^, in Yadiakha faUing in A. B. 
1128r (*W& p. 27)vattia8eri^iOTx at the temple 



of Kallesvara at KarSgal in the Ron Talukfi, 
Dh&rwar District, dated in the month Pausha 
of the same samvatsara, coupled, not with the 
fifty-fotlrth year of the OMlufiya-Vikrama-kala 
but with Saka-Samvat 1051 (expired) (ibid*. 
p. 630) ; and* an inscription at tie temple of Sam- 
karalinga at Kurtakd^i in the Gadag Taluka, 
Dharwar District, dated in the Paridhavin saw- 
fjdtsciTett coitpled, not with the fifty-seventh year 
of the Ch&lukya-Vikrania-kala, but witt Saka- 
Sathvat 1054 (expired! (ibid. p. 638). AB regards 
these records, however, I have to remark (1) that 
I cannot make out such a date in the ink-impres- 
sion, which 1 have seen, of the Kurtak6ti inscrip. 
tion ; and (2) that, whereas tho Mliot JfeTflf. Col- 
lection, Vol. I. p. 626, represents an inscription 
at Lakshmdshwar as similarly referring itself to 
the reign of VikramMitya VI., and as being dated 
in the fifty-second year, the Plavamga savkvatswra, 
I find, from an ink-impresflion, that the original 
refers itself, nfl plainly as t^i/ld possibly be, to- 
tho reign of Vjra-Soraowtra IV., and tha-t the- 
Plavamga wrhvainara is mentioned as the second 
year of his reign. 

It may be useful, to give here the latest date, 
known to me, that IB undoubtedly attribut- 
able to the actual reign of Vikramaditya VI. 
There are several records dated in his fiftieth 
year, tho Vie'vavumi sMhvattara, which was Saka- 
Sam vat 1048 current. And tho latest of them is 
an inscription at tho temple of Sarve's'vara at 
DSTarSgal in tho Hftngal Taluka, Dharwar District 
(Elliot M8. Collation, VoL I. p, 613). The nanttf 
of tho reigning king, in tho preamble, is illegible; 
but there is no douht that the biruda Tribhuva- 
natn&lladdva stood thoro, in the usual manner. 
And tho dato (from an ink-improssion) runs 

la*] 50neya 
Magha"8udhdha-( read 
samasta* 

pu^ya-tithi-galw The date does 

not work out Bafcisfaotorily. Thus : The yeiasr b 
Saka-Sarbvat 1048 cummt. And the given titM 
ended at about 2 gftoife, 5 ^ffZw, 50 minutes, 
after moan minrino, on Sunday* 3rd January, A. D. 
1J26; and so it cannot be connected with the 
Monday at all. THiH is tho mm rcmarlsable, 
because, though tho afahtwa* are now illegible, 
the HIM was ewtontly ascribo<l as an emphati- 
cally auapiciou* ono; xn con8e<iuence of which, 
one would imagine, special care would be taken 
to compute all the d<rtaite accurately. Still, there 

is nothing obo in the rocord, to lead to its v 

looked upon as not genuine. 

J. J 



1898.] ASOKA'3 SAHASBAJI. BTJPNATH AMD BAIBAT EDICTS. 

ASOKA'S SAHASRAM, EUPNATH AND BAffiAT EDICTS. 

BT O. BtfHLEB, PH.D., LL.D., O.I.B. 

B subjoined new edition of the SahasrSm and Ripnath Edicts has been made according 
. to most excellent materials, ribbings (A) and paper-casts (B) made over tome by Dr. J. P 
Fleet. The casts show the letters reversed in high relievo and indicate- even the smallest flaws 
abrasions and exfoliations in the rocks. It is in fact chiefly owing to them that a really trust-' 
worthy edition has become possible. Thongh, thanks to Sir A. Cunmnham's Madness,-! direct 
photograph of the Sahaarfim rock and a very fine rubbing of -the RupnUth inscription were 
available for the first edition,* they could not render the same services. EOT, the nature of such ' 
reproductions makes it impossible to answer a good many questions, which the decipherer must 
put to himself. They give merely surface-views, and nepessarily leave one in doubt regarding 
the depth of the strokes and the minor details of the state of the stones. Nevertheless, one 
portion of the old materials, the photograph of the SahasrSm rock, still retains a considerable 
value. For, since it was taken, the rock has suffered a good deal. Pieces have peeled off at 
the edges of the old exfoliations, and a new one has formed. Thus, to the left of the old 
exfoliation the letters vaih & have disappeared, in line 1, and on its right side the signs -Mm 
tavaohhal; Similarly line 2 has lost, after atdkike, a stop and the syllable cnh, and to the right 
of the exfoliation the letters t .-e*a eha atftf a. The ne. w exfoliation has destroyed some, letters in 
the middle of lines 6-8.* . ' , 

The most important changes in the text of the Sahasram' Edict, which the new edition 
exhibits, are 1. 2, sadvaohhalS tor saviihehhatt, sa>ht[&] for the conjectural hwaih te and 1. 8, -, 
t. e ti, for yi. With respect to the first word it must be noted that the paper cast proves 
distinctly (l)'that there is no AnnsvAra after the .second sign, (2) that the shape of this second 
sign slightly differs from that used for m. The corresponding, passage of the BApnath Edict 
/has according to B quite distinctly oJihavaehkarS, which represents exactly the Sanskrit 

* ' J "'',* ' 

thadvattaram, " a period of six years." There is not the slightest doubt that the sign [ may 

, i 

be equivalent to p* and I' , and that it is possible to read sadvachkaU. The form sad for 

Sanskrit shad occurs in the dates of the Pillar Edicts L VI., where we have sad-u-vteati 
^twenty-six," and it must be noted*that the dialect of the Pillar Edicts and of the Sahasram 
inscription is the same. The forms, tadatva (Kftlsi, Dhauli, Jaugada X.), 'dvo (Girpfc L> <fe*.' 
(GirnfirIL), and dv&dasa (GirnAr IIL, IV.) prove that groups with va are admissible ifck the ' - 
ancient Pali of the inscriptions just as in that of the Buddhist scriptures. 8 Senoa 'ttia word 
sadvachhalS is also grammatically unobjectionable. * ^ : '-- 

^ These reasons appear to me sufficiently strong to warrant. the assertion that the reading 
*amclihal$ can only be upheld in defiance of the fundamental principles of philology. * He 
who still adopts it, has first to select an interpretation of thd second sign which yields a word 
without any meaning, and next has to emend it -as well as the ^perfectly intelligible form of the 
Rftpn&th version** I, of course, have to plead guilty to having committed both thqse mistakes. 

My excuse must be that in 1876 I was still under the erroneous impression -that the Asoka 

* * 

1 Ante, Vol. YL pp. 149ff. The facsimile of the RUpB&li version is an exact reproduction of the rubbing, which 
has not been touched up or corrected in any way. 

8 For further details see the notes to the transcripts. 

1 See B. Mxiller, StwplifieA Grammar tf PaW, p. 54. 

* It is quite possible that the lovers of emendations trill point to the readings savachlinU or sathvachhatt in the 
Mysore versions, as to proofs for the necessity of correcting- those of' Sahasr&m and Eupnfith. I have shewn in my 
paper* on the new inscriptions, to be published in Dr. HultEgch's continuation of .the E$igraphia Jodie*, that so, and arft 
may likewise be equivalents of Sanskrit ^a<J. 



800 THE INDIAN ANTIQUARY. [NOVEMBISB, 

inscriptions required corrections in every line, and were full of the most absurd mistakes 
Thanks to Drs, Burgess and Fleet, it is now evident that they have "boon well incised and that 
most of them show only few and trifling mistakes. Moreover, the necessity for, nay the incli- 
nation to make, extensive or even more 'frequent alterations disappears, in the same degree as 
the character of the language and the contents of the edicts como to be bettor understood. 
The retention of the forms sadvackhaU and ohJuwachharS with tho sense of " a period of .six 
years " has, of course, a most important bearing, With this explanation it appears that the 
Beloved pf the gods had been an adherent of tho Sathgha not about four, but about nine years 
and that when the inscriptions were incised liis reign must have been longer than those of 

most of' the later Mauvya princes. 

With respect to the substitution of tho reading *&/[] for Dr. BlmgvAnlAl's conjectural 
emendation huscuh te, I have to add that M. Stmart lias vindicated its correctness long ago, 6 and 
has been the first to recognise that tho reading of tho Mysore vorHions samdnu, the present 
participle of the AtmanSpada of the verb rc,s\ fully agrees*).* I munt also acknowledge that the 
division of the words Ukhdpaydtkd (1, 7) and li/chtipttyatha have been taken over from his 
edition. 

Turning to' the Rftpn&th version tho most important now rowings are sCiliUUni for 
$dtirctfc$Mm, adhatiydni for &<lMtwdni> and !*/& up,trtnviunhffh(*jntifitr t all in line 1. M. Senarfc 
hadjong ago given sdti(tt)kdm. Dr. Fleet's paper-cant tthowrt thai tho indistinctness of the 
sign is due to an attempt at correcting tho MAgatlltf *Mitek& to ndttrfibt, which the ancient 
dialect of the Central Provinces; no doubt, rociniral. My old reading adhitin&ni, on which I 
based one half of the historical deductions 'given in tho ititrn<1uction to my first edition, has 
been objected to by Professor Oldonberg and afterwards by AC. Sonart, who have proposed 
adMtfydni or afhattylM equivalent to PAH adit/iaHt/a.ov adfilMtiyiia "two ami a half." The 
paper-cast certainly makes the second form very probable, and tho dfctiniit wading of Mr. Rice's 
Brahmagiri version adhdtiydni fully confirms it. With rwHpoct to tho third change, I must . 
confess that, looking now at ray old facsimile, I ctannot ntulomtond how I uvor camu to readjpajnte. " 
The first letter is their clearly tin u, not n pa. But,, I four, tho rcwigntUon of tho truth has only 
come to mo, after seeing tho Myaoro vormoiiH, whom Mr, Rioo IMH at once givoii correctly 
upaytie* The paper-cast of Bftpuftth shown np.ttt qnito plainly, but it prtmmulHti that tho vowel 
attached to the second consonant hat* boon (luflfcroywl. There am flaws both to tho right and to 
the left of the top of the pa, one of which in tho rfthhitiff han asHumud tlio appearance of an i 
Bat, the real reading of the stone was probably ftjjrftf, Tho now liivimou of ilio words Ukhapt* 
tavai/a-ta has been .t^ken over from M. Senart's odition? Tim toxfc of iliu fragments of the 
Bairat Edict has been prepared according to two impnmfonH on tliiok country jiper, likewise 
sent to me by Dr. Fleet. They show tho shallow lutturH rovtii'Hotl, atul givo a faithful picture of 
the state of the rock, which apparently has a very unovcm Hurfacc% and Iian timiu ^roatly injured 
by the peeling of the uppermost layer. Tho Tottorn aro fory largu, botwoou an inch and a half 
and two inches high, but few among them stand out quite oluar. 

I am unable to give at present a now translation and discussion of tho content* of the New 
Edict^ since that would necessitate a reproduction of tho exact toxt of tho Myt>ro. versions ' 
according- to Dr. Hultaseh's new i^pimsioris, which I luivo agrood to miprint only after my 
article on tho Southern edicts has boon published in tho continuation of tho Ifyfyrayhfa Indica. 
But, there arc two points on which I m ut say a few words. Ftrnt, I muHt point out that the 
position of those scholars, who deny the identity of tho DfivnnAA Ftyfl of tho Now Edicts with 
DSvanam PiyS Piyadasi, has beeomo otuouditiffly difficnlt and procanouB ninuo tho dmcovery of 
the Mysore versions. For, there a brief r&wnc'of ASoka'n wnlUknown Uhamina in tacked on to 
a face reproduction of the contents of tho SahasrAm and .RtipnftfcH toxte, and tho writer gives a 



* Ante, ToL XX. pp. 

8^ Not* ttWyuiMt Inita^ No, 4, p. u (Jown JiM^ im t * 482). 



,1893.] ASOEA'S SAHASBAM. BUPKATH AND BAIBAT EDIOTS. 8QJ 

i i ' 

portion of his signature in the Northern characters, used in GandMm ^ ; . T> -A, m 
D ow know that their auttior, DevfinHni Piyg, was a king w^Sf^^^^ We 
of India as far as Magadha in the East aud 



used into inscriptions many of the phrases 

gods, but also tried to spread 'those particular principles o i mora% 

king recommended to his subject as the Dhamma ensuring endless meriUnd His 

Secondly, as the heading of Dr. Fleet's facsimile, published with this ,no 
< the year 256," I think it only right to say a word regarLg the ^t^ ^ 
m* the numerals ^are to be interpreted, and to state more distinctly? than I have done oHZ 
occasions that neither the objects raised against my translations nor the new explanation 
substituted for them by Professor Oldenberg and M. Senart^empt me to give them up 
Further researches have, however, taught me that the sentence of Sahasram, * c fe M [Jl 
MM 7*M*y ?~ "P***^ *MU *, may be appropriately rendered into SanrH 
(as Professor Pischel _first demanded) by cha. Mvand V^htena [ W M ******. 
Adm* IvarsMwmlvyusWM. For uprife an irregular form of the participfe passive of 
rim, certauJy occurs with^the sense of '< passed away, elapsed Thus we read in the Gtobhila 
Grihyasutra II. 8, 8, jamnut dmarM *, w ht6 satardtrS sathvatsariivd ndmadheyam |j When a 
period of ton^days and) nighte a period of one hundred (days and) nights or a year has elapsed, 
the name-givmg (takes place)." e Further, I will state that when I render ati by adhTca,! 
sunply mean to declare tho meaning of the two words to be equivalent. Ati appears not raftly 
for adh in the older language. Thus we have rdj&tMja? for r&jMUrtlja, atipadd Satoarf a 
SakvarJ verse with a foot in excess," Mahabhfcshya, Vol. IV, p . 139 (Kielhorn)" and so forth. 
Finally, the omission of varsM^tm, whichhas ca'used such dimoulties to my. twoorities, appears 
to me quite in keeping with the character of the ancient Indian prose, where with numerals 
nouns like "cows, nton, pieces of .gold "'and so forth are frequently omitted, provided that 
some other word, which .occurs in the sentence and is incompatible with the tatya arfhn, routes 
it necessary to supply tho omitted wot-d by Uksfaitf. This incompatible word is jn our case 
viwtM 'elapsed,' which requires a noun denoting a period of time to be understood. 

The now explanations of Professor Oldenberg and M. 'Senart are made unacceptable 
by various hazardous assumptions. Both scholars separate tatS, which they take to be 
the representative of taitvS^, from the numerals and assume that, among the remaining 
syllables ta$mimdl&ti, sa stands for [>*] (100) ea.d pathnd for ytahn^sa'] (50). They further 
emend U to elthd (6) and explain the final ti by iti. The result is, dw$ sa[ta] pajfindlsaj 
U\6hU] ti sat& vivutM ti or in Sanskrft, M t satS patiMiat shad iti sotted w/whtf iti, which 

' SSeitsclrifltor D. Jforff. OesM^Aafl, Vol. 30CX7, pp. 474 ff., and JM. Ant. loc. rifc ' 
TJ ; JP 6 ^^ htts ' 1<wn oorteotly mideredby Professor Oldenblrg, Sacred Boote of the Haft, Vol.3XC. p. 67. 
If roftssor Knanot 's tranolation, " Ink von Her Qebitrt der eehnte Tagoterclw himd^iUodermaili:ei Joil-' a^ebrochen, 
lUTOlvo? two wfetakofl against tho grammar, <M dafyrAtra' does not mean "the tenth -day" nor AtartBm "tie 
hundredth." Moreover the .words " 1st , , . . ein Jht angebnehen, " t. e. " has a year begun" do not erpress whatthe 
author moans to say. The comwontators, of course, correctly explain vywihp. by aHJuAntt. 

Ihis is the form which occurs invariably on the coins and inscriptions rf the Ind^Skythian period, seee. g. 
Sfigrapliia Indiea, Vol. I. pp. SWi an'd Sfll , TSTo. VHI. and' No. XIX. ' 

M With resppofc to M. Smart's other objeoKons I may add that he ia quite right in saying that " two by-fifly.siz. 
eiceeded-hundreds " "for ' two hundreds ezoceded by fifty _s " is not a good or correct expression. But .the Hindus 
are very loose ia tho use of thoir compounds, and similar bad idioms, where an independent 'word has to be connected 
not with a whole compound but only with one of its parts, are not rate. In the second edition of his Sanskrit grammar, 
para. 1818, Professor Whitney hae collected a few examples among which Mann's (VI. S4) MmpHtraHi eha miinmayam 
is the most .striking. I have given a few others in the Zeitsohrift' der Deutsohen Morgenlandischen Gtesellsehaft, 
vol. XL. pp. 888 and 644. Among them tmAefariyalailt vasaxh is from the Pali, where, by the bye, they are even 
more common than in Sanskrit. In the date* of the inscriptions a good many turns occur, which are m'noh worse than 
Asoka s little slip. Thus we hare, MmkramaW&tUasa^^1^rmlinawsiyaM.iTcaiitaMdaieshv, for Vikramasamvat 
W, and in tho Aiholo inscription., ante, VoL V. p. 70, in order to express the figure 3786, 

trieahasrlshu IMrat&d lihav&d, ,tta?i I 



, 

gatifke dbcltsfy yaftctyisu II , 
It lasted some time, until the terse WM ooweotjy interpreted. 



THE INDIAN ANTIQUARY. 



[NOVEMBER, 1893. 



meansaccording to Professor Oldenberg " 256 beings hare passed (into Nirvana)," and accord- 
ing to M. Senart "256 men hare been sent forth on missions.." 

My special objections against this very unceremonious treatment of the text- are* (1) that 
cardinal numerals are never shortened, in the manner assumed, neither in ancient nor in 
modern Indian inscriptions," while in those of the seventh andJater centuries the first syllable of 

rSoTo?, wLrHTotcurs for Atftyo, '(2) that, to judge from the analogies, furnished by 
the forms M***lM*i and ItaAnMU in the Pillar Edicts, the form chha is not admissible ia 
the dialect of the SahasrAm inscription, and (3) that tlio phrase <fet* [*] pota*!"] [M]d K 
would not be idiomatic, cMj e*a being required instead of ekM ti. The meaning, which 
Professor Oldenberg elicits by his remarkable interpolations and emendations, is more 
curious than interesting. M. Senart's translation is on the contrary very interesting, and 
would make the passage historically valuable, if it could be upheld. This ^however, not 
twssible because it rests on the same doubtful assumptions as Professor Oldonberg's, and 
because the proofs for various minor auxiliary statements, such as, that woas means 'to depart 
on missions,' and viwtl* 'missionary,' and that the Rftpnath text has the reading vtouttoW, 
have been omitted. Under these circumstances I can only adhere to my former interpretation, 
which makes it unnecessary to do violence to the authontie text. And it is a matter of course 
that I still hold the fiffesage to refer to the "time elapsed sinoe Buddha's death and the 257th 
vetr after Buddha to coincide with the, last of Asoka's roign. As according to the begin- 
ning of these edicts Asoka's connection with the Buddhists liad lasted upwards of eight yew, 
his conversion falls about the twenty-ninth year of his reign. 

The Bftpnftth Ediot. 

Dev&naih Piyfi-horajh ahft CO 

a&ti[W]kani 1!l a4hatiLy]ftai w 



The Bair&t Edict. 



aftti 



ani I 



k^ 1 sumi | 
pa[lalka$t& 



[1J 



ana 

2 chu b&(Jhih 
sadvachhalc 3 



ya 

' 



chhavacharfi 
hatah" 



aO-clm bftclM 
chu 
sumi 



U 



[2] a[ih]matoaya 



[ft . . . Mna | 
[Jlambudipasi 1 ammisaa ddv& | 
mimyft, d6v. 



. . . . mahatatava 
cliakiye p4vatav6|[.J Jlkudak^na 
pi pal[a]-[3] kama- 

minen^ vipule pi snag. 

. kiye* a v.| [.] 

8% Mya atliilyo . iyam 
B^v^ne l r : 3 khudaka cha u^la 
cha pa-L4] l[a]kamartitu [.] 
Aiiitfi, pi cha 7 I j&natntu I chila* 
[tli]itik. 8 cha , palakamd 
hotu \ [ * ] Iyam cha afch. fl 
\adMsatil vipulaih pi cha 
vadliisati [5] diyadhiyam 
avaladhiySn& diyadhiyajtb. 



[.] Tfi] 

Jaihbudipasi 

hnsu 1^3 

, [,] Pakamasi 



* kamya 

atniaft-ddvA * 



[ 

Jathbudlpaai amiaft n> AM [h]i 



- phalo 
- tnahatata - 
pftpoiavl[.] khudaktea 
hi \a*[2] pi- 

minfina sakiyfi 

pi svagd arfldhav^* [,] 
ifitiya* 7 a^hHya chaaavund 1 
katfi [:1 Khudakft- oha- utj&l&* 
cha. pakamaxhtu ti [ . ]' 
Ata pi-cha j&naihtu iyam* 
pakai\ a6 - va[3]kiti - ehiruthitik^- 
siy& C * ] Iyft*hi atlifi va- 
4hi*vaclhisiti vipxila*cha- 



.obi 

chakiyfi 



^a . le[4] 
mahatandva 



[5] 



[ka]ma 



fiviigfl chakyfi 



. . ... [k> cha 
<sha palftkamatu i [ 6 
A[rh]t& pi ohft* 1 j^athtu fa 



[7] 



Pi 



diyaflhiya vacjhiaata' [ . 1 
lya cha afchd 



vadihisati [Bj 



Professor Oldenberg adduce* &ati HA an abbreviation for 6atm from fho Jour. Bo. to. H oy 
V. ^ 116. D** Stevsnaon'fl reading Mi 82 ia erroneous* The inonptio ha* Wiy* > 
\^lAp,88,attdRepor^VohIV # p.lX8, The ftbbrevi*tion (K for <iiv iwd tlmiUr one to 
OtSdobetg also refers, do not prove anything regarding the treatment of the cardinal w 



,1893.] ASOKA'S SAHASI^BTJPSATH AHD BAIRAT EDICTS. 



303 



The Rtipn&h Edict. 

valata hadha 32 
cha [ . ] Athi f4]silathubhe- 83 si- 
latliaifcbhasi lakhapStavaya 34 - 
toCO** Btin* - cha -. vaya- 
janend-yavatakatu paka-ahale 
savara vivasS tava[yu]ti 35 [.] 
Vyuthta&.savane.kafie' 36 (sfl na 
phu) 256 sa- 



The Bairfit Edict. 



The Sahasr&m Edict. 

lyarii Yivu- 

thena duve* saparhnald- 

ti-[6] sata 10 vivutharti [aft 

na phu] 256 [.] Ima cha 

afchara pavatosu [1.] 

yatha ya . [vJA a-[7] 

thi hcta siiathariibha 

tatapiHkh. . . . th . .i" [8] phu) 256 sa-[3]tavivasa-ta [6] 

1 B shows that the last syllable is U v not M, as A and the facsimile miVht surest 
The direct pl*oto S ^ ^ used for the first edition has clearly ^Jni sa^achhaldni, beforfS 
upasake and nvvam a at tho beginning of the Hne. 

2. The upper half of the vertical stroke of na is injured, an* the reading may have 
been no. 6 J 

S. Neither A nor B shews any trace of an Anus^m after the second syllable But B 
shews a deep abrasion to tho right of the 00, extending about a third of an inch from the 
circular portion and tho vortical stroke as far as the horizontal line at the top of va It is 
deepest close to tho Mara, bat tho outlines of the latter are nevertheless clearly distinguishable 
From the right end of the horizontal line at the top of the va issues a vertical one, whichis longer 
than that of the .vowel i. 1<V this reason and because the Rflpnifch e'dict has clearly ekha- 
vachliarc, it is necessary to ruad sadvachhale instead of saviohhale, which latter form besides 
makes no semso. ^ Tho mistake' was originally mine, but has been adopted by all my successors 
in the explanation of tho edict. Tho photograph has 1 sddMU \ a 'j and after the break t. StSna 
clia '-''*- 



4. Tho ^stroke is riot certain, and the reading may have been also samtaih 

which both are equally admissible. The new materials make Dr. BhagvanMPs conjectpre 
husarit te> which I adopted in my fiist edition, absolutely impossible. Before #aib stanSs #aly 
the stroke marking the division of the -words. The photograph ia$ in line 3 mmi$& misam 
deva fatd pala, after the first tweak [A]i iyarii phale, and after the second yaik malwtatd, etc. 

5. The space between the vertical stroke of ki and the right hand stroke of g. is about 
an inch and a quarter, and just double the size of that between the vertical stroke of Tsi and 
the left side* of ye. It is, therefore, most probable that a letter, either sa or cha, hag been lost,' 
the restoration satlyi or chakiy$ being required by the sense ' and the parallel passage of the 
Rftpnath edict. The photograph has &U before the break. . 

6. Bead sdvanv. As the apparent a-stroke of the second syllable is rather short aild 
running off into a point, it is possible that it is due to a Haw in the rock, 

7. There is no Anusvdra after cha, but there is a rather deep abrasion, wMch extends all 

along the upper half of tho vertical stroke. 

# 

8. The photograph has plainly oUlalUtiM. The test two w'peh are now injured. 

9. The photograph has plainly athe, the second syllable of which is at present almos 
entirely gone. 

10. Tho photograph has distinctly fyovft cJta savanS. Possibly aapahndhdtisatd to be read. 

11. The photograph has distinctly likhdpaydtM and KJeMpayatha* The word pi stands 
above the line. Of the last syllable rf the edict nothing has been preserved, but the upper part 
of a vortical stroke to which the vowel i, is attached. The ya, which Sir A. Cunningham and 
I have given formerly, does not exist* ? showtf clearly that peculiar shape of the edge of a 
large exfoliation, by which the real consonant has been destroyed, has produced the mistake* 
The lost consonant no doubt was to and the reading tf, as N M. Senart has suggested. The 
correct division of the words WidpaydtU and UJehdpayaiha has been first given by M. Senart. 



304 



THE INDIAN ANTIQUARY. [NOVEMBER, 1893. 



12 According to the new materials it would seem that first satilSMni was incised and 
then partly erased, a r* being at the same time placed before it. No doubt the clerk copied 
tUiUUwi the MSgadhi form, and then wanted to put in wfcwftrfw, as the vernacular of the 
Central Provinces required. In the transcript of this edict the horizontal lines between the 
words indicate that they stand close together in the original. 

13 According to the new materials the reading idltatiytwi, which is possible also accord- 
ing to my facsimile, is more probable than adhuttomi. The dhi of my first edition is simply a 
misreading. 

14. M, Senart's vasa is a misreading, the new materials giving vu-ya-tumi as plainly as 
the facsimile attached to the first edition. 

15. Bead lakd ; the stroke, intended for the cui-vo of ilio lirai consonant, has been attached 
by mistake to the top. 

16. Both according to A, and B, especially according io B, ilio Unit letter is an imper- 
fectly formed sa, exactly as it looks in my faeHmiilo. B KUCIIIH to shew before fo tlio somewhat 
indistinct outlines of a va> while A 1ms a blumui Kitfii exactly liku ilia I, on my facsimile. Though 
there is no trace of a letter in the blank space, the possibility that, this muling may have been 
upfaakf, is not absolutely precluded* 

17. M. SenartV 7flW is neither supported by my oM facsimile nor l>y the new materials, 
which all shew short, vowels. The Aimsvura Btantin low at the foot ol' the Aa. 

18. B shews gh plainly, < wore faintly, while A ngrei'H vxuctly with my old facsimile, 
The reading may have been sayhmh, *<i%Au&, or say Act, 

19. The first letter i undoubtedly u according to ilio ol<l nnil tlw new rnatwialfl, and the 
third te. Tho vowel, attached to the Huuond, in not diHlinguiHlutlili! in A tuitl B, and the reading 
may have been cither iijfito or wpeUu. 

20. B shows that the rail rending- in MdU not Mdhhh, aw M* Hunarfc luw, Mat dot after dU 
being ranch too small for an AnuHvtat. Ulut iof cha (niy iniKriwlini;) in dmtiuui on all the 
materials, especially on B. 

21. The horizontal vowcsl-atrokc, atfachod i,o yti t IIIIH according !o IS on tint right a portion 
of an upward line, and the correct muling BOOIUH, lhonfuri' in Ut //* (nut yd} \ oompiu'e MdU 
for tddhS and pavatisu for pavotf ate. 

22. Both A and B shew somewhat faintly wi and l-o UM right of ilc nppor portion of the 
vertical stroke of sa a deep abrasion. It must rtiinuin unt'i'ftain, whcilicr th read ing was muJ 
or miser lit. 

23. The initial e of * conHiHtH of an acute aught and in open at ilio littHOy llui third line 
having been left out, I suppose, accidentally, 

24. The new materials, especially B ? whew W ^ajrf jwrHMaM-inuuttt which, tm T liavo proposed 
formerly, must probably be altered to M feVi pi,piilcaiHaM i i'Hf.uti> AVi tnighii howover, Htand, if it 
were possible to asmrmo tlattlioPali had proHomtd tlio umticnt iicuicr Ar/, U niakcH it probable 
that rw was originally jfc and that a very short portion of llw cittHHliiti* IIIIH IWUMI lit accidentally 
by an abrasion on the left. B wbo\vH diHtinctly that the lant HyllabU IH iui nd but m t the 
apparent a-stroke being due to a flaw in tliii uione* 

25, The first letter of $ipul& is slightly injurotl, but tlw mulitig giv<m in evcwi according 
to B more probable than vtyuli* The form noed wot caunt? HiiHpiciun, an the nporadic change 
of va to pa is not uncommon iu the literary Pftli tuul in that of the ittHcriptioitH* 

26, Bead Mdhav^ The ro is certain, but the apparmtt fitnikt* before </ftr, wliich M Senart 
believes to be an. I is not connected with the consonant and clearly due to a flaw in the stone. 



NOVEMBER, 1893.] ASOKA'S SAEASRAM, RUPNATH AND BAIRAT EDICTS. 801 



27. $%a must not be changed to^>, as M. Senart proposes; it is the dative of the 
feminine stem **t which appears in tttot, etissath, and so forth. The use of the feminine for 
the mascnline is common enough in these inscriptions; compare e. g. above 1. 2, imdya UUya. 

28. B proves most distinctly that aid not aihtdia the reading. The form ata foTamta 
occurs also in the Kalsi Bock-Ed. XIII. 2, 6, aUnt, and is protected by numerous analogies 
like magala for mnhgala, Mii for Utiiti, and so forth. 

29. The vowel of this word is not distinguishable. It probably ma jiatari; and may be 
a mistake for pahame, as M. Senart thinks, or equivalent to pat fat, " manner" (of acting). 

30. Bead vadliisati. 

31. The a-stroke of the last syllable oipavatisu is very short, but unmistakable, especially 
in B. The correction pavattsu, which M. Senart proposes, seems to me unnecessary, as in Pali 
i frequently appears for Sanskrit e. 



32. Hadha is cither a mistake or a vicarious form for MiKa. The words JttMptta-vOato 
are as plain as possible on the new materials, and B shews that the rock has not been worn away. 
On the supposition f that vdlata stands for pdlata, i. e.paratra* with the in Pali not unusual 
softening of the jp, the clause may be translated : This matter has been incised by my order 
in the far distance (m the districts] and here (in Magadka)." The last words remind one of the 
phrase in Rock JBdict V, Uda MMUsu chd naffattsu, (K. 1. 16). With this interpretation the 
sense is unobjectionable, but it may be nrged that the parallelism of the next phrase and the 
corresponding passage of the SahasrAm edict make it probable, that there should be a future 
participle passive instead of the past participle passive. If that seems indispensable, it will suffice 
to insert one single syllable and to write IMhdpttava-vulata. LMdpetava, i. e. UhMpetwva is 
as good as libhtpetaviya. M. Scmart's extensive changes seem to me neither necessary nor even 
advisable as they destroy tho sense of the passage. 

33. In B tho dental tha and the final t of athi are perfectly recognisable* In A liese 
signs look exactly like those of the old facsimile. Cha has been inserted as A correction. 
SiUthubU is not very plain on the old facsimile, but unmistakable both in A and B. The 
cliango of a to u has been caused by the influence of the labial ; compare E, Muller, Simplified 
Pali Grammar, p. 6, 

34. Read Ukhtlp6tavaya. With the termination vaya for viya compare suph words as 
$upaddlay, dupatipiday^ and so forth. The final ta stands for ti, i.e. tti. It is, 
however, not absolutely necessary to correct ta to ti, as M* Senart does. For, the MaMr&shtrf 
ia, which appears for M in tho beginning of a verse or of a sentence, points to the fortner 
existence of a vicarious form ita, which might be shortened to ta. ' 

35. Tho vowel of the penultimate syllable, which is much injured, is doubtful; that of the 

antipenultimate f" is clearly tf, fcot i, as M. Senart's transcript makes it. 

36. Vyutliena, not Vyatfiena, is the reading; but the anstrcke is very short, and the 
semicircular stroke of the ya very thick. 

37. The final i of w&8ni is at least probable, and it is certain that there is no Anusvara 
after.the na. Possibly ywh hakatii to be read. * 

38. The Annsvara of tetyht is not certain. Both the impr essions iave clearl y W* tf 
not wpayite. 

39. The second syllable of omtW stands above the line. The following syllable may have 
been ncuh, but the stone is just here very rough. DMhi, now known as the reading of the 
Mysore versions, is tolerably distinct with the exception of the last consonant, which is rather 
fi 



THE INDIAN ANTIQUARY. [NOVEMBER, 1893. 

oOo _ . _ .. 

40. OUMyt not etofeyf is the real reading. The first sign of fcamatHfefe* is half gone. 
There is no ya after it. 

41. Gb*y* looks almost like t* 3 S, because the cha has been mado triangular and the 
lower line is fainter than tho two others. . 

42. The Anusvara of uU* is not certain, tho other two signs arc faint, but recognisable. 

FOLKLORE IN SALSETTE. 

BY GT3O. FB. B'PKNTIA. 
2fo. 17. A Ciiwierelln FumtH/. 1 

Oaceuponatimetherclivcaaidngwilhl^qneonamUwocMldren.tlxo elder ^daughter 
Once upon a ^ gw ft boy al , otlt K(Jvt!n ycars old . At ^ 

of about ten o twelve ^^^! \ k!iniKfortmiolo i, >wl i ]u ( ir 11 K, i hc.v. Tho printe. supplied 

tTth .^ rf S care of her brother, anft Uun- do,ostb uffai,, , and everting 
X rmnch^tl-at the kin S fa** M- fflirl!,, and inado up his mind not 
n, L fear his second wife should fll-imt WH .innffhto and 0n. 

that thei-e livod close to tl.o l^Iucc a widow wlxo alao Ixad a daughter 



vith wreaths of flowers ami nhcw 1r mm'h londium Wito Iroatog the 
princess in tliis manner, sho would often my : 

"My dear princo, are you not tired of your life, eonllnff Mud Ainff all the household 
? You must ask yoar father to nmrry ^ain, wl.en you will lvo to* wo* K) do, and be 



pfis would Hay :-! like to do <l.o fc.*el.M W o,-k, and r,,y father loves me 
the mre for it. As for l.is nuuriago, 1 cannot t,ll why ho <U*H not marry. 

Things went on like this for sovcntl months, ami tlio widt.w Httid thu Hamo thing every day 
to the prin<ess. So one day tho princess unid to bar father : 
"Father, why don't you marry another wifo V " 

The kinff, however, said :- "My d w r oliild, 1 do not wnnt to many for UMI sake of you 
and your brother. There is every probability that ywnr ntBiMuttUiw may ill-treat you, and 
injui'o you." 

Tho following day, when tho prineesn vteitud tho widow, N lw told livr what tho king said, 
tut tho widow said to her : 

"Oh, what an idea for ycmr father to haw. Do noi Iwlk-vw word of St. Ank him again 
to marry, and if ho says that ho is afraid o yonr IKUIIK ill-liraU-d, wiy it will not be so.' ^ 

So in the evening, at BMNI* Uio princess, aKitm, Haul to hur fnUn*s " Why don't yon 
marry again?" 

And tho king repeated tho name rcan.ni. Ujm HUH tiiv prinwHM wml : ' Wo^no, tMAtf, n 
will not bo so. On ilw contrary, it will bo n wllof to inu in my ilouwNlm UiitiuH." 

But tho king seemed to pay no hoed to tho jriii!HH'ii wonto, ntut w tho widow resorted to 
other tricks. 

<; One day, as the princess was coc-kin* wimntliing, H!.O lmpp.l tii It-aw the kitchen for 
while, and the widow oamo and put in tho pot a hi"" sn " tl ' A " otl ' or d *7' 8he "f! 



a Rt must be wmrafcOMd that tttU ia n ludian Clir wtiwi Ulo. Kw.] 



1898.] FOLKLORE 1ST SAtSETTE; So. 17, -#57 . 

n the same way and put in a great quantity of salt. On a third day she put in a lot of ear& 
And so on for many days. The king used to be surprised to find his food cooked'in such a way* 
-and thonght that, because he would not marry a second timej the princegs waQ doi - t ^ 
purpose to -vex him and to force him to marry. However, he thought it best to make himself 
fi ure as to who was really doing the mischief. So ohe.day he left the house in the presence of 
the princess, and, returning quietly by another door, hid himself in such a position as to watch 
everything that was being done in the kitchen. The princess put a pot of rice on the oven 
to boil, and went to a well close by to fetch water. In the meantime the widow, who had seen 
the princess^going to the well, came in and threw in the pot a lot of sand, and went away 
The king, who had seen everything, now came out of his hi.ding place, and, after the princi" 
came bads with the water, he returned to the house, as if he had come from a distance. 

In another half hour the dinner was ready, and the princess laid it on the iable, and 
they sat down to partake of it. While they were eating, the king said : 

" My dear daughter, now tell me, who is it that tells you to say to me that I must marry? 
Is it your own idea, or has any one else suggested it to you P" 

The princess replied : ' Father, it is our neighbour, the widow, who tells me to sppafc to 
you in that way. And I think it is only reasonable that you should marry." 

" But," said the king, " as I told you before, your step-mother may treat you very badly." 
And the princess said : " No, father, it will not be so." 



king then said to her: <( Very well, I will marry again ; but should you complain of 
any ill-treatmont at the hands of your step-mother, I will pay no heed to it. In fact, I will not 
even look at you." 

Thus said the king, and it was settled that the king should marry again. And it happened 
.that his choice fell on the widow, who was so kind to the princess. 



. , , 

Preparations were now made for the grand occasion, and on the appomied day 4&& kmg 
was married to the widow with all possible 'falat, and henceforth she must be called tie queen. 
The queen continued to treat the princess, -with the g&me *fcin<&ae$a as before for a few days, and 
then, aa is usual with step-mothers, began to ill-treat her. She made her own daughter 
wear all the nice clothes of the princess, and do nothing all day but sit idle and eat sweets 
and such like things ; while the princess had to go in rags and bear the drudgery of the cook- 
house and other domestic work. The prince, too, was, under plea of being a mischievous 
child, sent to some school, where he was kept like an orphan. ,> v , 



Day after day the queen took a greater dislike to the princess and 
Her hatred went so far th%t she could not even bear the sight of heij and, sK!/ STerefbre, 
began to devise means to keep her out of sight, if not altogether, at least 'jtiSvijf "t ne 'day. So 
she one day told the king to'buy her a cow. The king, at first, rriftf^lfe^fe'fta' saying they 
had no business with a cow, but the queen insisted on haying ^arowifr aWtya* last, the king was 
persuaded upon to buy one. As soon as the cow was b&ugM &frd brought home, the princess 
was ordered by her step-mother, the queen, to tek* W cfcrf $o graze every morning, and net to 
return home till dusk. For her own food during the whole day she was given bread made 
of fttyff.* The poor princess had no alternative but te 6Bey. In fact she was only too glad, *<* 
it would keep her away the whole day, and save her the abuse she was wo&t to receive from 
her step-mother. ' 

Every day, as soon as she got up in tile morning, the princess could be seen with a bundle 
of Mjrt cakes in one hand and With jtkt other leading, the cow to the grazing ground some miles 
distant from the palace. Now it Jmppened thai? tSe princess daily fed the cow with the Idjrf 

* Bread made o* btijrt is 'eaten ofr by ft* wy poor classes.. . 



THE INDIAN ANTIQUARY. [NOVEMBER, 1893. 



.oakes that were her own food, and the cow, after eating them, deposited IMUdrutP and 
timUi'tst* wibh which the princess fed herself, and thus grew strong and stout. This change 
in the condition of the princess (for, it must be remarked, she was reduced to almost a 
skeleton while at home) excited the curiosity of the queen, who wondered what could be the 
cause of it. 

One morning she sent the princess with the cow, without the Mjtf cakes, telling her that 
they were not ready, and that her sister (for so the princess addressed her step-mother's ' 
daughter) would bring them to her, whon prepared. The object of the quoen was, of course, to 
send her daughter to watch the princess, as to what she did and ato that made tyer so stout. 
Accordingly, an hour or so after the princess had gone, her atop-shier followed her with the 
bdjri cakes, which she gave to the princess, and, pretending to return home, hid herself 
close by, so that she could aeo everything that tho princess did, Tho princess little suspected 
that her step-sister had concealed horself, and that nho was watching her actions. So, as 
usual, she untied the bundle of bdjri eakos and fod tho cow. No soontir had the cow finished 
the last morsel than she deposited bltdletdrfa and tuntdrfa, ami with these the princess appeased 
her hunger and thirst. The queen's daughter, who had Been uverythin# from hor hiding place, 
now went home. Her mother askod her if she and oon what tho priucuss did to make her 
so stout and strong. , The girl said:-- 

" mother, it is not* surprising that the princess in Citing so stout and strong, As 

directed by you, I gave her tho bdjri cakes, and, pvotoudinjf to go homo, I concealed myself 

so as to see everything. Tho princess thought I had gouo homo, and K!IO untied the bundle of 

' Aifrt cakes and gave them to the cow; and on oafcing tho cakes tho now deposited 

* Uffkldrds and tdnldTte* what sweet a savour thoy sent forth ! In truth, I was half inclined 

to come out from the place of my concealment and to aak fpr a ahare. Tho princess ate the 

Mulddrus and tdnl&rus; and that, I am sure, is the reason why she guts so stout and strong.*' 

'* If that be the case," thought the queen to herself, *' surely, it is bettor that I send my own 
daughter to graze the cow." 

Thus it was decided that from the following day tlio prinocnm should stay at home and that 
her step-sister should tako tho cow to graze. So, on tho next day, as tho princes** was about to 
take the* cow to the grassing ground,, her stepsister came up to hor and said : ~ 

" Sister, let me take the cow to gr&sse. You must have been tttHguatod and tired, going 
with the cow daily. I wish to relieve you for a few days/* 

The princess little thought of the true reason of hor fttop-flintorVt anxiety to tako the cow to 
graze, and so allowed her to go with the cow ; while she lunwolf Htayod ai homo, not in the least 
"relieve^ of any troubles, as her step-siste? had said, for she was shown into tho kitchen, where 
whe had to work all day. 

The queen's daughter, taking the bundle of Idjrt cakes, loci tho cow to tho ftraring-gvotmd. 

.When she reached it, she untied the bundle and fod tho cow wiih tho IttjH cakos, every 

moment expecting to see the cow deposit IhillMrm and tdnlanl^ but to hor groat annoyance 

and disgust the cow discharged dung ! Tho girl, however, ocmnuliul hcraulf with the thought 

.that, that being her first day, sho munt not expect iMWdrfa and tAnl&fli* But tho same thing 

. continued for many days, and the girl was rednood almost to a skuloton for want of food. So she 

told her mother how she had been disappointed, and that rite was <le term i nod not to go again, 

This affair was the cause of further hatred on tho part of tho quoon towards the princess, 
,,nd she made up her mind to somehow or other gofcjrid of hor. Tho quota, therefore, now and 
told the king that the princess was now grown up, and that ho must dispose of her in 
; but the king paid no heed to what tho queon mud. 




j*te sweetmeats made into balla, and the bMWrb and idnMrOt of to text wore Httppoaed to appeal 
ttirat s %Mk mfeanfl iiuagor, and idtt thirst, ; V 



1893.] FOLKLORE Iff S4LSETTE; Ho. 17. 



About* this time it happened that the king of a neighbouring country h*d an only son, 
whom the father desired to get married, but the prince said that he wished to select his own 
wife. For this purpose he told the king to get up a dance and to invite to it all the neighbour. 
ing princesses, as well as other big folk. JDhe king, therefore, appointed an evening for the 
dance, and hundreds of princesses and the daughters E nobles were invited. 

Milliners were at once called into requisition, and the girls vied with each other in choosing 
out dresses and slippers for the occasion. Our queen, too, got a very nice dress for her daughter, 
also a beautiful pair of slippers. The day appointed for the dance was fast approaching, and 
all the girls were anxiously waiting to go to it, and were impatient to know who would be 
selected by the prince for his Vife, This was, however, a cause of great misery to our princess, 
for she thought to herself : 

" All the girls will soon go to the dance, while I must sit at home. Oh that my mother 
were living ! Would she not get me a new dress to enable me to go too ? Even, though my 
mother was dead, my fattier would have done everything for me ; but he takes no notice of me 
now, and it will be useless for me to speak to him, for has he not warned me that, should 
anything go wrong, I must not complain, and also that he will, pay no heed to what I may say 
or do P Cursed be the hour when 1 insisted upon and persuaded my father to marry a second 
time!" 

Thus she thought, and burst into sobs and cries, and from her eyes ran a stream of tears, 
While the princess was in this mood, her godmother, who had been dead for some years, 
appeared to her, and asked her what was the matter with her, and what she wanted. The 
princess told her of her misfortunes since her mother's death, how she was ill-treated by her 
stepmother, and every thing else that had occurred. She then told her that she wanted a dress 
and a pair of slippers to go to a dance, which a neighbouring king had got up to enable his son to 
select a wife, 



" Oh ! is that ail P" said the prinqess' godmother. ' " Do not fret about it : make ' 
easy. You will have every thing you, want in time." 

Thus she said and disappeared, 

In- due time the day of the daqjoe came, and hundreds of girls, each dressed in her best, with 
bright and variegated coloured slippers, could be see* making their way to the palace of the 
king who had given the dance. The queen also sent her daughter handsomely dressed, thinking 
perhaps the prince might take a liking to her. At the appointed time dancing commenced, and 
the prince was seen dancing with several girls alternately. Our princess, who had seen aH Hie 
girls going, and not yet having received the dress her godmother had promised, - th0ugM' v 3e 
vision was merely a dream, and again burst into tears, wjien, she immediately ortrfc tfepy 
handsome dress and a pair of golden slippers, Having dressed -herself has% she altered 
the king's palace, and went into the dancing hall, when every tody's atfetetadn was at once 
rivetted on her dancing ceasetj for a short time, and all admired the very beautiful dress, 
and the more beautiful features of the new-comer, All were at a loss to know who the 
stranger was. Even her step-mother and sister .did not recognise her. In a little while 
dancing commenced with renewed vigour, and the prince, -who was quite enamoured of the 
princess, danced with no one save her, The merriment continued till the small ionis of the 
morning, when all the guests left one, by one. The princess, whom the prince tried to stop, 
made her escape and left before every body, and going home resumed her usual dress, which was 
not much better than rags. 

Soon all the guests were gone and day dawned, and the king asked his son if he had made 

his choice. The prince said he had, but that unfortunately he could not tell her name, nor did 

he* even know whence she came, and that he was, therefore, very unhappy. The prince 

mow asked the king to give another dance, when, he said, he would take more, care in making * 

* * * "'*', 



THE INDIAN AWHQUAilY. [NOVEMBER 



proper choice. The king, who was very fond of him, nerved in ib so ; and, a month or so after, 
again sent invitations to different countries, stating tho object he had in view in getting up the 
dance. 

The people, that tad come for the first danco, n*w ttmnglit that tho prince had not apft 
his choice. They, therefore, ordered Hotter drosses ami slippers than on the first occasion', 
thinking that this time at least their dnnglitcra mip;hi sneeeed in winning the prince's love. On 
the appointed day hundreds of ladies with their ilaiigMei'M |neee<Ie,il i-o the palace with beautiful 
dresses, flaunting the best silks and displaying their very best jewellery. A few days before 
.this, the princess, again began to think of hor inability Jo p> to th< dnnco, and burst into tears, 
when her godjnother again appeared to her and comtnrtw I hor, telling hor that she would, as 
on the first occasion, get a dress and slippers in timo for Iho tlanee. Sho then askod her whai 
was the result of the first danco, and the prinaeius told her #i uhuoLhcr all that had occurred,: how 
she went somewhat late ; how dancing cowed for a while, and all tho people began to admire 
her ; how she remained unrecognised by any one, particularly iv her Htop-raothcr and sister; 
how the prince danced with her alone ; and how, when she \VMH going homo after the dance, 
the prince tried to stop her, but tihc escaped from his grnsp and went home before every one, 
and thus kept her step-mother and others in ignorance about her being at tho king's palace, 
Her godmother, upon this, said : 

"My dear child, I am very glad to loam that iho princo wa^ enamoured of you, which I 
gather from his dancing with you alone; but, I think, you did uot'aet rightly in making .your 
escape from him. On this occasion you must behave differeni ly. 1 am uru that, after dancing 
is over, the prince will try to keep you, but .you nniHt, in making 1 your escape, leave behind 
one of yoiir slippers^ which will be tho ganml moium of iho prinuu'B being able to find you. 
In the meanwhile, compose youruolf and bo cheerful." Thaw spako tho godmother and 
disappeared* " ' 

On the appointed day, when hundreds of gucmtK had already gone to the palace, the 
princess was seated alono in lier father Vlu WHO, aiixiouifly waiting for tho dross and slippers, 
and began to doubt tho sincerity of hor godmother. While, nlie wan yot thus thinking, sHe 
saw before her a very handsome drofl even immj hamlHome than thut nlm got on the first 
occasion, and also a pair of goldtw slippers, Hlmlded wUh gonin of tho first water*. .Thus 
equipped the princess went in all poBsibty hato to iho king's jwlae,uml its nho ontered the hal| 
wherein the guests were assembled and wero already dancing, all Iho pooplo woro struck dumU 
at the grandeur of th dress and the brilliancy of tho slippers, and alno at iho noblo demeanoiw 
and the handsome appearance of the new-comor, AB on tho firt otuuiHion dancing ooased for % 
while, while the people kept admiring the now guest. Whou dancing WHK resumed, the princs, 
who was bewitched by the beauty^ of th princess, would tako no ono cxtwpl hor to dance wiife 
him. They kept up the dancing till near dawn of day, wlicin Ilia guewtn bttgnn to luavo, one aftwr 
another. This timo the prineo tried to stop tho princes**, but nho managod io froo herself from* 
his grasp, ^and in the struggle to escape sho lot ono of hr li})|>rH coma from her foot, and 
ran away with all speed, so as to bo at homo boforo tho othorH, Sho roachtul her house ai4 
resumed her rugged clothes j and when hor step-mother and siKtor returned horns they; 
little dreamt that the fair person they aw and admired HO much was tho ono they had so> 
ill-treated. 

The guests all went to their respective houses, but iho prince snatohod the dipper, and 
Mais Tinobwvfld and threw himself down in his father'n tablo, thinking how to find out the 
r of the slipper, whom alone he wished to marry. Tho king and JUH servants searehfl* 
^H palaoe and then the whole town for the prince, but ho was nowhere to bo found. 

passed and ia the morning tho maid-servants (to/kM, sing, button) topi: 
feed the horses; but instead of giving .the grain to the horses they ate* 
Riag the tasbs to th* horsea, . Tfafc the prince iw, and reproached them 1 " 



NOVBMBBB, 1893.] FOLKLORE IN SALSBTTE; ST O . 17. 

their deceit. As soon as the voice of the prince fell upon the ears of the maid-servants, they 
said: 

Oh dear prince, what are you doing here ? The king is searching for you all over the 
country, and, being unable to find you, he has become sick." 

But the prince said : Away, you humbugs, Th'is is how you do your work : you eat the 
gram yourselves and give only the husks to the horses. Mb wonder you are becoming fatter 
day by day, while the horses are becoming leaner and weaker. Go away now ; but take care 
of yourselves if you say a word about me to any one, at any rate to my father." 

The maid-servants went away, but paid very little heed to the prince's threats, and went 
and stood before the king, saying : 

"Rdjd Sahel, Edjd Sdkeb, dikdl ti larigtst Mi; Sir King, Sir King, if you win listen, there 
is a good story (news)." 

Upon this the king roared put : "Kd hai ? Ttimih Kkdt&s hd dm rarttis Id ! Ed sdngt* 
it sdhgd Ugin. What is it ? You are always eating and always crying ! What you have to 
say, say quickly." 

The maid-servants answered : " Good news, RAja S&heb, our prince is in the stables." 

The king, however, would not give them credit, and therefore said : " Oh, get away ! 
Tou are always telling me lies ! Why, don't you say you want something ?" 

But the maid-servants swore that they did not want anything, and that they were telling 
him the truth, for they saw the prince with their own eyes. 

Thereupon the king went with the maid-servants to his stables, and he saw, as the 
maid-servants had told him, the prince lying on the floor. The king thus spoke to him : 

" Kd Utii tftld f Kandohwh dfikh parlaih tuU ge Sdnwh hid taUlidn liMldis f Sang 
Konwi hat tMlasSl tfoar, tidchd hdtjhSn; Mnimpdin tfailaszl tuvar, tid^^injU 
HIM, tidchd d6ld hdrin. Ou s&ng, Mpdijt ttiU t&h paid cm Tcarin. Whwt ails you my 
What trouble has come upon you that you have concealed yourself in the stable ? Has any one 
threatened injury to you P Tell me* I any one has lifted up his hands against you, I shall 
take (cut) his hands ; if any one hasosed his legs to do you harm, say, and I will take (cut) his 
legs ; if any one has looked on you with an evfl eye, say? I will pull Out his eyes. Or, say what 
you want, and I will see that you get it." 

Upon this the prince said : *'Pa<iher, nothing ails me; nor has any one threatened 
My grief is this. Look at this slipper. If you can get the owner of this slipper to 
will have' every thing and I shall be happy ; otherwise I will put an end to my life^ 
myself." , :.-.. j '-O- ->**' -> * 

The king then said : "Is this all that you are so grieved abou^? Y<$* desire shall be 
fulfilled at any cost. In the meanwhile, come, leave the stables, and.tefee your meals." 

The prince got up and followed his father, resuming his usuffl'taoSd." The king then sent 
servants with the slipper the prince had picked up, with iastroetions to go from house to house 
through all the town and even to neighbouring countries, and &y it on the foot of every girl Ifcey 
paw and whatsoever girl's foot it fitted, that girl was id be asked in marriage for the priiice, 

Away went the servants from village to village and city to city, and umpired from house 
to house if there were any girls. Hundreds of girls were shewn them, and they tried the 
slipper on every one of the girb' feet, but it fitted no One. At tost they came to the house of 
our princess, and on inquiry from the servants if there were any girls in the house the queen 
shewed them her daughter* The servrots tried the slipper on her feet, but it did not fit her -, 
so they asked if there was another girj, tmt the queen said there was no other girl besides her 
-daughter.- The servaat$ap^: went *acl se*rote4 the houses over again, hut with no success. For 



812 THE INDIAN ANTIQUARY. [NOVEMBER, 189g. 



a second time they came to the princess' house and asked to be shewn any girls that there might 
'be in the house. This time, too, the qneen produced her daughter, but in vain* The servants 
again asked if there was no other girl in the house, and the queen again said there was none 
besides her daughter. The servants were about to go away when, as Providence would have it, 
they chanced to see the princess in the kitchen, and asked tlio queen to call her out. But the 
queen refused to do so, saying she was only a servant in tho house, and, therefore, it would 
hot be worth while trying the slipper on her feet. The servants, however, insisted on the 
girl in the kitchen, whoever she might be, being called out, and tho queen was, obliged to call 
her out, which she did with tho greatest reluctance* Tho princess was soon in the presence of 
the servants, who asked her to wear tho slipper which they gave her, and which fitted to her 
foot exactly ; and what wonder, did it not belong to her ? Tho servants next asked for aa 
interview with the king, our princess* father, with whom it was arranged that he should 
give his daughter in marriage to tho prince, tho won of their master, tho king. The king 
gave his consent to the marriage, and thus it was decided that the princess should marry the 
neighbouring king's son, and a day, a few mouths after, was appointed for the auspicious 
'occasion. 

During the interval from this date, which wo may call the clay of betrothal of the 
princess and the prince, and tho day of their marriage, preparations wtiro being made on the 
grandest scale imaginable. Bice was ground for making j1M* and <W, fi and all sorts of provi- 
sions were made ready for the great event* In duo .times liio appointed day came, and the 
marriage of the princess with tho prince was celebrated with great vclut and guests were 
feasted for several days by both parties, This was, of course, an evont of groat jubilation for 
the princess, and for two reasons: firstly, because shohad been forfcunatomobtainingaprince 
'for her husband, for it must be remembered that, had it not been for tho dances that were 
given by the prince and the timely aid of her godmother, sho would never have boon married to 
a prince, as 'her father never paid tho slightest attention to her; secondly, because she 
had, at length, escaped from the drudgery of tho kitchen, and more BO from ill-treatment 
at the hands of her stop-mothor. On the other hand, it w&s tho greatest mortification 
to the queen, her step-mother, who was frustrated in her ftttattipte to get her own daughter 
married to the prince* She could not, liowovor, do anything" now, and so she pretended 
jfco like what had happened, and show every possible respect for the prlneestt' husband, and 
Ire^ted him an<J also the princess with apparent 



After spending a few days at his father-in-law 1 ** houao, ttto prinoo taking Ins wife went and 
lived at his own house. When several months 'had paswfcd after their nwrriage, the princess 
became enceinte, and in due time, when nine months had elapsed, who brought forth a beautiful 
child, a boy. 

In the meanwhile the princess* stop-mother, who wnfltill bout npmi mischief, kept on devis* 
ing plans to get rid of her, and to got her daughter in her plitco. Wifch thin view, sho one day 
asked her husband, tho king, to invite his daughter and Hoti-in-law to Hjwnd a fow days with 
them. The king accordingly sont on'invitatioii, which invttaiiott hi* H< m-in-law nenuptocl, and came 
.with his wife and child. The queen treated thorn with gratt kiiidtitiHH, niul pttstcmded love for 
the princess like her own daughter. When a few titty* pnHsotl tho prinro miked permission to 
go home, but tho queen askod him to tay a few days loiitfur, Tho prince, however, said that 
he could not stay any longer, as ho Iwd to atktwl IUH fathor'n tfarftdr. Tho (jiuson then said 
that, if he could not stay, ho might at least allow hi wife to rtJinairt , fow ilayn, and asked him 
also to come again on, a certain day, when ho could go hoirw with hw wife* TIio prince saw no 
objection to keeping his wife at hor fathor y honno, oKpociolly after m miiah csntreaty from 
;the cLueen, and, little suspecting the mischief Bho wa up to, ho allowed bin wife to stay 

*^ * Tfca -cteabpiption of ptU, iing. $m, Bee the tale of "Bapkhftdi" *ni*> Vol. XX, p. 148, notu 8. 

^ H0W*fc. ^ m diBoribed ia the tote of The IU.trw,te<! Daughter.ta.iaw/* antt, Vol XXI. p, 870, aofc& 



, 1893,] FOLKLORE 'IS SALSETTE ; No. 17. 



another week or so, and, promising to come on a certain day to take her home li 

When the prince was gone the queen still shewed the same kindness to the prhJL ***** 

One day, the queen called her daughter aside and said to her :~ When you 'ffa U* n 
to-day to fetch water, the princess, as is her wont, is sure to come to wf yo l ^she happens 
to draw water from the well, you peep in and say to her-' oh how h ean fifni 
reflection is in the water !> Then ask her to let you wear all her jw^^^t^ 
Hot refuse you to do, and ask her how you appear with all the jewellery. When she a^2 
stoops to draw water, hold her by her legs and throw her into the water, and come home sharp?' 

The girl promised to do exactly as her mother said. 

During the course of the day the girl took up a vessel and told her mother she was eoino- 
to the well to fetch water. Upon this the princess also took up another vessel and followed 
her step-sister to the well. Now, while the girl was rinsing and washing the vessels the princess 
began to draw out water from the well, upon which the girl also peeped inside and said V- 

4 " Oh ? sister, how beautifully you reflect in the water ! Suppose I put on your jewels shall 
I also look as beautiful P" ... > 

The princess, who did not, in the least, suspect any foul play, stripped herself of all her 
jewellery and put it on her step-sister, who then went and looked, in the well, saying: "Oh 
sister, I do, indeed, look very beautiful with all the jewellery, but, I must confess, your" beauty 
beats mine hollow. Come, remove the jewels from my person and wear them yourself. Who 
knows, I may lose Borne, or some of them might drop into. the welL" 

The princess, however, said there was no necessity to be in such a hurry to remove them, 
J>ut told her to keep them till they went home. The girl was only too glad that the princess 
was careless about the jewels, Theprinoess now again began to draw water, and as she 
stooped to draw a bucket from the well, the wretohed girl caught her by her legs, and 
throwing her in, ran away, carrying the vessels they had brought for water. 'The 'jooor! jaiif 

cess was soon at the bottom of the well and was dead. ' l ?:m ' Mteger ' 

*. . ' '.--*, T ., ,.,. 

A few days passed after this and the prince came to take Bis wife the princess, home 
when the queen ushered in his presence, her own daughter, as his wife. ISTow, as we said 
before, this girl was about the same age as the princess, and in'appearance, too, there was little 
or no difFerence^and even her voice did not betray her. The prince, at first sight, had some 
misgiving about her, but thought that some circumstance or other might account for the very 
slight difference he perceived in her. He passed the day at his father-in-law's, and, taking his, 
supposed wife with his child* went home. Before leaving the queen put in the place of &$g 
daughter's breasts cocoaxmt shells, which made them look bigger, and thias deceived the ^rtfice- 
thoroughly. When they had reached home the girl behaved to the child exae%*&& aether 
would, that is, she would give, or pretended to give, suck to the child, b^ iiao* sted so on. 
But the child always kept crying, particularly during the day,, fotf want of tfffiQk^ - 

Now it happened that during the night, when all used" tcTgp to sleep, the princess,, 
though she was really dead, used to come to her husfean&s : house, aridfcy some ciaraa,, 
put every person to a sound sleep ; and enf eriftg the bed-room, she used to give suet 
to the child, and this kept the child from crying much in tie night. After giving milk to her 
child, the princess would sit on the UndU* in the outer verandah, and sing : 

"VrpUkdi cMK, tJiamd kardkfU, Ui* ftwii gS mdiyS Wiavt&rA *6gi? 
trphditdt eholt, ihanid ferttjK Mb taA go wfafi 6&& *6gtt 
VrpMnM cUli, thanid ftflrtttW Mb tafr ft wfajt sasrid 
. trphdndi eUU, iftofrtf 1 Tkffta1& Mfe faaft 96 mfajS 



The MMtf is a cot suspended by four chains or rapes, tied- to the fcrar comers, on which people sit 
about with their feet. It is a favotwite. article of Garniture in the houses of n&tives, and those of the Bombay 
East Indians in Salsette. It is generally suspended urtfce outer Yera&daJL 



314 THE INDIAN ANTIQUARY. [NOVEMBER, 

^ .- ..f...^^, .-.."- -.-^ -;v:.."-.:..- 

Reversed bodice, cocoannt shells in place of breasts, are you -worthy of iav 

husband? J 

. Reversed bodice, cocoannt shells in place of breasts, are you worthy of mv 

babe?* . ^ 

Reversed bodice, cocoanut shells in place of breasts, are you worthy of my 

father-in-law ? 

Reversed bodice, cocoanut shells in place of breasts, are yon worthy of my 

mother-in-law ? 

After repeating this song several times the princess would disappear* This continued for 
many days, but no one in the king's palace was awaro of it, except an old woman, who lived in 
a hut close by, and used to hear this song nightly, wondering what it meant, or who the person 
was that sang it. One day, the old woman saw tho prince passing lior hut, and stopping him 
she asked him. who it was that sat on the hindtd in the night and sang. 

The prince was surprised to hear that someone sat on the hindld and sang when all were 
asleep. "Who can it be ?" he thought to himself* " Everyone in the house goes to sleep 
as early as possible." 

Thus thinking, he told the old woman ho could not believe such a thing. The old woman, 
however, swore that she heard some one singing every night, " but to make yourself sure/' 
said she to the prince, don't go to sleep to-night, and keep yoursolf concealed near the MUM, 
and then you can find out for yourself whether what I tell you is the truth or a lie* 1 ' The 
prince agreed to do so, and went away* 

In the evening, after taking supper, all the people of the palace went to bed, but the 
prince kept awake and hid himself close by the MMU. About midnight lie saw the figure 
of a young woman come and enter the palace, though the doors were aU closed. The 
woman entered the bed-room, and after giving suck to the child, she oame out and iat on the 
Mhdld and sang : 



"Vrphdndt eMU, fhrntf farfaflt, Ui* &*fc g& m&njt &fart*rd t *$gtf 

VrfUndi Mtt, thanM fc<m?$, Ui* katb gd mfajt bdld>*tgt? 

trpUndl chdK, ttanid fewW, Mis kaih g$ mttfyt sawtd *6gt? 

Mlt, thanid kardAflf, Mia *at& g& mdbjt sfot 



Reversed bodice* cocoanut shells in place of breasts, are you worthy of my 
husband P 

Reversed bodice, eoocmnut shells in place of breasts, are you worthy of my 
babe? * J 

Reversed bodice, cocoanut shells in place of breasts, arc you worthy of my 
father-in-law P 

Reversed bodic, cocoanut shells in place of breasts, are you worthy o mj 
mother-in-law?" 

The prince njw believed that what tho old woman told him w*s true. * He waited till the 
princess had repeated the song tluworrfonr times, upon wbbh he 10ft his hiding-place and 
seized the princess by her hand ; and aaked her who she was, and what her on# meant, 
She then told him that she was his wife, who was drowned in a well by her stepsister, while 
she had been to her father's house. She -next explained how it had all 



When the prince heard the whole story of the princess, his oft*rocumng suspicions about 
some fraud being practised on him were now confirmed. If e seized the princess by the hand 
*B& begged of her not to leave him, but to stay with him, wWoh she did. He next got into * 
**? e and went and cut the pretended wife into three pieces i two pieces of the trunk he hung a?" 
oa tw& :md* and the head (the third piece) he buta) with mouth open in a latrine, % ; 
^11!$^* * that sto AmOL eat human woreta *B a punishment. 



, 1893,] FOLKLORE IN WESTERN INDIA;' No. 19, 



Some time after this, hex* mother, who was not aware of all that had occurred, happened 
to pay a visit to her son-in-law's, but was surprised to find her daughter absent, and^she was 
the more confuted to see the princess, who was known to be dead, alive, and in the palace. 
She, however, dared not question any one as to the true state of affairs. During her stay 
there, she had occasaoa to resort &> the latrine, when she heard the words: "Ah J mother, will 
you also be so cruel as to evacuate into my mouth? " The mother was struck dumb as the 
words fell upon tier ears, for .she recognised the voice of her daughter, and looked about to 
see whence it came, 'and she -caught eight of the head of her daughter. She asked her what it 
all meant, and the daughter told her every thing * how the princess, though dead, used to come 
in the night and give -suck to her child ; how she 'used to sit on the hindU and sing the song 
which led to the discovery of their fraud ; and how the prince, in his rage, killed her and 
cut her into throe pieces, two of which he hung- up on two roads, and the third, her head, he 
had buried in the latrine as a punishment. The poor mo,ther f without another word, and not 
even staying to ,say good-bye to her son-in-law, made her way home, with shame and confusion 
in her face. 

The prince and the princess, who, as we said before, had consented to, stay with the prince, 
then lived very lutppily to a very old age.* 



FOLKLORE IN WESTERN INDIA. 

BY FUTLIBAI D. H. WADIA. 
No, 19, Stirya and Ohandrd. 

Once there was a RAJA, who was very fond of going about his kingdom in disguise, and 
acquired, by that means, knowledge of a good iaany things happening in every part of it. ,._.. * 

One day -standing under the shadoof <a tree near a well, he noticed ^- 
in the first flush of womanhood, chattering away and imparting to one 
hopes and fears, prospects and designs, as, girls of the same a#e ftn^jraLi k> do,vwken tfcey get 
together. The RajA felt interested, and*tood quietly listening *tsoue of them said : " Now, sisters, 
I propose that, instead of wasting our time in MIe talfe we tell'one another what special qualifi- 
cation each can boast of ! For my part I can do a good many things that other girls can do 
likewise, but there is one thing in which I excel all others, and, what do you. think it is ? " 

M Wo really cannot say," replied the others laughing ; " pray, tell us what it is thai,$$fcfe 
excel all other girls in P" , ,;.; *'; 

*< Why I/' said the first speaker, who was, by the way, a betel-nnt seller'?/i^iefle^'*l can 
divide one small betel-nut into so many fragments, that after each member ojft.&jli assemblag?, 
saj, the largest wedding party had one, there would still Ife K^'tt^piirfc)* r 

Ha, ha, what does ttiat signify.?" laughed one who was/^-fc^Wer's daughter, 
" I can divide one*pan-leaf - one .small pan-leaf jou know ",&> as many pieces, as you can 
your betel-nut, and I am sure my friends here will f^^'ift** she ?* gw*te* skm ! " 

And M the girls went on and on, till at Jrti W^#P*** *** *&T P rettier than - ^ e 
rest, but was also .considowibly aoperior by )^k'm^. bi^edHig. outdid them,all^ the very 
magnitude And nature of her boast ! , t ; . 4 

" I/ 1 .said she, when lier friends called cater to speak and tell them , what apeciaJ quali- 
fication <&e had, ** I am destined to glr J*fh to tbe Bun and the Moon." 

Her companion* were taken a^k 4'*M? strange declaration, 'and while some fggled, 
otheys laughed at her aa a dreamer. , .B^ &*$&> wfco had watched her with special interest, 

Cinderella 
IM beooine naturalized f*itly among 



gl g THE INDIAN ANTIQUARY, [NOVEMBER, 1893. 



was so struck with the force of her strange words, that he was seized with an eager desire to 
win Her in marriage, and thus to share her destiny of bringing the Sun and the Moon in 
human shape upon earth ! 

So, when the girl separated from her companions, he followed her up to her house, un- 
noticed, and found that she belonged to a very respectable Brahman family ! 

This proved, however, no bar to his wishes, for he sent messengers to her father to ask him, 
or rather to bid him, give his daughter in marriage to him, and where was *a subject that had 
the courage to refuse what royalty marked for his own ! So, despite the difference iu their 
casfes, the Brabmai?. lady was married* to the Kshatriya Bajft amid great pomp and 
rejoicings on both sides. 

Now this B&ja had three other wives, but his Brahma^ bride was placed above them all on 
account of the strange and interesting destiny she was reputed to bo the means of fulfilling. 
Consequently, the others grew jealous of her, and now and then devised plans for bringing 
her into disfavour with the Raja, but, for some time, without success. 

Things went on 'like this for some time till it was whimpered in the household that the 
Bant was enciente, and soon the nows got wind, and tliero were gruat rejoicings throughout 
the kingdom, for the Sun and the Moon were soon to be born upon earth ! But the Bajii 
knew how much he had to fear from the jealousy of his other R&nfs, and had constantly to he 
on guard* lest they should find means to harm his favoured wife or her expected progeny in 
some way. 

Now, unfortunately* it happened that war broke out with a noiglibonring power just when 
the time of the lady's delivery came near, and the RAjfc had to go out himself at the head of 
his large army to fight the enemy* So he cautioned fois IMhmari wife against the wiles of her 
* co- wives, and giving her a large drum* told her to boat it with all her might as soon as she was 
seized with the pangs of maternity, assuring her that tho sound of that miraculous instrument 
would reach him wherever he was, and soon bring him back to her 1 

As soon, however, as the Baj&'a back was turned,, the three crafty and jealous women set 

to work, and by their wiles and flattery succeeded in inducing tho simplo IMhmangirlto 

tell them all about the drum, and the wicked RAiuw lost no time in cutting it right through ! 

When the time came for the poor lady to make use of it she boat it with all her strength, 

but it would give out no sound ! She was too simple, however, to suspect her co-wives of 

having tampered with it, for she thought all along that they wore hor well-wishers, as they 

kept constantly near her and made much of her I Sho was moreover imlmcrcet enough to asfc 

them to be near her when her expected twins were born, the Sun represented by a divinely 

handsome boy, the Moon by a bewitchingly lovely girl! And now tho crafty women had 

their opportunity. As soon as the little twins came into Hit* world, they covered up the 

mother's eyes on some pretext or other, and taking away tho dear little "babes, deposited them 

side by side, in a little wooden box, and set it afloat in the sea! In tho meantime the 

midwife, whom they had completely bought over to their intervBiH, put in the twins* place, 

by the mother's side, a log of wood and a broom, and, then calling in tiro lad Jen and the officers 

of the court, told them to BOO what tho lady hud given birth to ! Tho poor lady herself, 

however, refused to believe the hag's story, and suspected foul play, but had not tho courage to 

speak while the R&jft was absent. 

The Bitjil, on his part, had boon counting tho diiyg as they pfuwuMl by, and oxpecting every 
moment to hear the sound of tho drum; but m several dayBjwBHud ami ho heard it not, he could 
ito longer control his impatience ; so throwing up the eluuietjH of war, ho ut once bent his steps 
* homewards. But what was his surprise on arriving there to see that tho aourtiurs and others 
had come forward to meet him, wore long- faces, and while somo ByTnpathized with him, 
at him for being duped by a cunning woman, who had devised that -plan of 



NOVEMBER, 1893. J FOLKLORE IN WESTERN INDIA? ffo. 19. 1? 



inveigling him into marrying her ! The RSja was beside himself with rage at this, and wfc$n 
he went into the presence of the KAnt, and the broom and the log of wood were produced 
before him, he struck the poor lady in his anger and forthwith ordered her to be cast into 
prison. 

And what a prison her enemies contrived her to be consigned to ! It was a dreary little 
room hemmed in between four massive walls, with just one small window in one of them to let 
in the air. Some coarse food and water was all that was given to her each day through that 
^mall window, and that, too, was barely enough to keep body and soul together ; and in this 
wretched state the poor creature had to pass endless days and nights. Hope, however, sustained 
her through this trial,, for she knew that she was innocent, and that a day would come when 
those who had brought about her rum would be exposed. 

While these- events- were taking place, the wooden box which contained ih* twoHttle babes 
floated calmly on the surface of the ocean, till at last it was east on a distant shore just at the 
feet of a poor devotee of the. Sun, who lived by begging, and spent his days* and nights OB the 
desolate beach, worshipping the San and the Moon by turns. He eagerly picked up the box, 
and on opening it r was no less surprised than delighted) to see what it contained! . The cry pf 
hunger, which the dear little- things gave just as the box was opened, awakened a feeling of tie 
deepest love and tenderness in his breast, and he wished he were a woman and eould suckle 
them, for he had. with him then neither milk nor any othe* kind of food which he could give them* 
In sheer desperation, therefore; if only to keep them from crying, be put a fingeu ef his into eaeh 
of the little mouths, when lo! the- poor f hungry babes began to derive susteaance from them 
and were soon satisfied. The devote* was delighted at this, an$ taking the Ifttle ones into his 
hut, fed them in this strange manner whenever they were hngry, and soon found that they 
throve beautif Ully on the nourishment they derived from his fingers ! 

After a year or so, when the little ones were able to eat. solid food, he would put them i 
some safe place, and, going into the neighbouring town, beg food for thenu^n thez^am^^ 
Sun and the Moon. The peopla all reverenced this good, man,, and cheerfully ; gv# ; J5w Wp 
they could spare, and he would return to his hut and divide what he thasl got wieh &e little 
ones, jast as a loving mother would do, H*r the devotee, ty meito *f T& d&ato pbw*rs,. had 
found out who his little charges were, and tad consequently nttied the boy Steya and the 
girl Ohandrft When Surya and Chandra were about seven or eignt years old, the- good old. 
man felt that his end waa approaching. So, one da* he called them, to > his bedside and gav* 
them two things a stove,m which he had constantly been in the hafe* of keeping* fire burning, 
and a stick with ai rope attached to.it. He told them that if they wanted fon anything*!*** 
he was dfead, they had only to burn some incense on thfire in the stove, and they would *. 
As for the stick and the rope, he told them that; it ever they wanted to ?^~*+ 
any one, they had, only to whisper their instructions to the stock and the rope^d Hfcy ittiild 
immediately set to work- and gin* the culprit as good a thrashing a* ever ww**n to anyone. 

Soon after the- good old devotee haAgone to> his rest, the *m T People thought of 
going forth into the world and finding out who^eir 
their late benefactor how they had been discarded 






818 THE INDIAN ANTIQUARY. 



1893, 



offered a large reward to any one who would undertake to persuade her to let Iri-xa have just a ' 
look at her. 

Several persons came forward to compete for the reward, but the R$jA selected o.ui of 
them one, a shrewd old hajg with a glib and flattering tongue, and sent her forth on her 
errand. 

By bribing the servants xrf Chandra, the fair lady .of the golden palace, this old hag 
succeeded in getting admitted into her presence and soon ingratiated herself into her faitronr 
As poor Chandra was often left by herself all day long, while her brother was .engaged in some' 
outdoor pursuit, she gradually began ,to like the company of .the old luig, -who frequently found 
means to visit her when alone, on some pretence or other* Soon tlus ahrewcl woman succeeded 
in wheedling the innocent young creature into tolling her all her strange story, and then set 
about devising # plan to get rid of Chandra's brother. So, erne clay nhe aid to her: "Fair 
lady, you have got the best garden the eye ever beheld, all the largo trees in it arc both beauti- 
ful and rare, and is it not a p'ty, therefore, that such a magnificent collection should lack that 
rarest of all trees, the sandal- wood troe, which is found at bottom of the well of 
Chandan Pari I" 

"Ah! 1 " sighed Chandra, " I should so like to have it.! "and {Jio cunning woman, seeing 
her opportunity, enlarged so rawfili upon the merits ami the boaufy ,of the tree, that Chandra 
was seized with an eager desire to possess it, and would .not lot her brother rest, till he 
promised to go and torin,g it for her,! So ono mornuig Sfirya aut out in tho direction indicated 
by the old woman, determined to pxocure ttie -sandaRwood tree. Hv travelled on and on for 
, many a day, till one day he perceive^ a most .lovely fairy sitting cm tho brink of a well in the 
midst of a very dark and deep jungle. But just an SOrya's eye JfcU on her the little sprite hid 
her face with her hands and dropped swiftly into tht wpll ! JSftrya threw himself in after 
fcer, and soon frund at -the bottom a. -dry path, lea<#ng into# large palace situated in the 
bowels, of the ejarth. He entered it, and tho same sweet little fairy again greeted his sight. 
She would have ran away from hint this time also, but too speedily took hold of her hand, 
quieted her fears, and .succeeded in getting her to converse with him. Tboy sat talkiteg, 
till the .time came for tho return homo of th.o rlbrioia, whoso daughter the part was, when 
the ^reconverted Suryaitito a fly, in which guwe ho vumained sticking to the Ceiling right 
ow the Jady's head. 'The rftkehasa soon entered, with a number of <fca<l bodies of men and 
women atyng over his bacjc, and began sniffing about and calling out loudly that 'he suspected 
the presence of a hiarnan being in or about tip palace. But WB daughter said : " Do not be -so 
angry, $ear father, without cause, for the smell of human brings thai parrados this place 
proceed? only out of the dead 'bodies you carry on your bp,ek 1" Tho rifforiaw, liowo'ver, con- 
tinued fr.et.ting and foaming, and ipade things svery unpleasant for his poor daughter that 
evening. When morning came, the giant again went oat, urid tho fart soon restored Surya to 
his original shape. This wont on for some time, till tho two became faxl fritmdn. So one day 
Surya persuaded his fgir companion to tell him whether she kww how hoi* father was to come 
by his death* Now, tho part had learned from her father that -thorn wan ft pair of doves living 
in a crevice in the walls -of the well, over their heads, one gray -and tho other milk. white, ad 
that the milk-white clave held his life in its bosom, so that, if it WTO destroyed, the 
rtiksJiasa would fall where he stood, and instantly como by hid 3<mth. Tho wimple little par* 
repeated I1 this to .her admirer, and ho lost no time in profiting by the information he thus " 
obtained, a/nd one Corning as soon 38 il;o .ttffafcura wun,t out, he want to tho well, and pulling 
the two dove* out of the crevice, flung tho gray .one away into the air, and instantly broke ihe 
sif ck otfb.e milk-white one. 

who was somewhere about, gave a tremendous yell a* ho folt his own neck 

' a * d fe " dwn dead with a heav y tlmd ' Instantly, there sprung up around 
otfcer rtohasaa, fierce, strong, and wild, who would have instantly 




N6VEMBBR, 189?.] FOLKLORE IN WESTERN INDIA; No. 19. 'fiS 

him for having destroyed their chief, but he forthwith drew out his miraciilous stick and 
rope, which he always carried with him, and bid them tie up all the rdkshasas and give them as 
severe a thrashing-as they could. The stick and the rope speedily set to work, and the 
rjScshasas received so severe a thrashing that they all roared out with pain and begged of our 
hero to have pity upon thorn, and promised in that event to become his slaves and remain so 
all their lives. 

"Very well, then," said Sflrya; *<do as I bid you. Bring thejparf and the Ohandan-tree, 
that is the boast of her garden, out of this well, and follow me." The rdkshasas were nothing 
loath, for one of thorn jumped in and brought out the part, all trembling 'and disconsolate at 
the loss of her father, while the others went into the garden, and, cutting ont a portion of the 
ground on which tho Ohandan-tree grew, followed Stirya and the part to the palace of gold. 

Chandra was in ecstacies, not only to see her brother alive and well, but also the Chandan- 
tree she had beeu longing so much for, and the pretty little Chandan Par! as well* 

The old hag, however, who had never expected Suryato come back alive, was disconcerted at 
his sudden arrival, as it interfered with her plans regarding his sister. She, however, stifled her 
disappointment as bent she could, and, putting on a pleasant smile, welcomed our feero wiiher^y 
manifestation of regard and admiration, and congratulated him on having attained his object. 
Surya then persuaded Ohandan Part to forgive him for having caused her father's death, and to 
give him her hand in marriage, and the three lived happily together in that magnificent palace 
for some time, Ohandr& and tho part having become fast friends. But the old hag, who was 
bent upon Surya's destruction, again devised a plan to get rid of him, and one day, while he was 
talking to his sister and extolling the charms of his fairy wife, the old wretph, who was present, 
craftily put in, by way of a remark, that he thought his Chandan Par! beautiful, only because 
he had not seen the world-renowned PaA of Unohfcatra, who lived under the magnificent tJee 
called Uncthatra* * ~ v 



Sfl-rya at once fell into the trap, and express^ Ws detemiinatfon to go itf *nfiar&Fmm. 
new part at once. Now this jpK as the hag welf kww, W*B a% crfcel as she wte "beautiful, aad 
all those that went to win her came back no more ! Sfcs iad a itegio cpmb, which she kept 
constantly with her, and as soon as any one rode near enough to lay hands on her, she turned 
up her hair with it, and, in the twinkling of 'an eys, both horse and rider were transformed 
into stone ! Our hero, however, who knew nothing of this, put a pinch of incense over the fire 
in the magic stove, and wished that he might be provided with a fleet steed, such as would 
traverse the longest distance in the twinkling of an eye, and lo, there presently stood ' 

him just such a horse ! 

Sflrya was delighted, and soon taking leave of his port. wife and 
mounted the fiery charger, and galloped away like lightning. Th* 
know the abode of impart of TJnohhatra, and to be aware also 
as soon as he spied her sitting under her favourite tree, he ^^ 
before she could raise her hand and put the comb to her h&Bftf ^^d ner by 
and wrested it away. Unchhatrt, finding herself fefcrtdfMr deprived of her magic power, 
fell down at the feet of her valiant conqueror, and itrtftuft ifeU away. Surya promptly dis- 
mounted, and, raising her head on his lap, tried every means to bring her round. ^ As soon as 
she was restored to her senses, and was able to speak, d acknowledged Surya'. i*V? ' 




her, and promised to be his slave ancjgervan^IWr life. 

k use of her 



, 

askU of him, when he had assured hrf his forgiveness, was to 
comb once *ore, not to do harm to anybody far that power *a* now lost te 
undo tae tnischirf it had already caused. Oar hero consented, A *ted 

shapes, ad aoon attbrlw femg taea ma.tiatfm ww 

' 



320 THE INDIAN ANTIQUARY. [NOVEMBER, 



ere well awake." The part asked pardon of all the young man for having allowed them to Ite 
there so long, bereft of sense and motion, and they willingly .forgave her, and, seeing the 
coveted place by her sido already occupied by one who appoarod far above them all, both ia 
looks and bearing, they bowed low their heads to Sftrya and wont their different ways. 

Our -hero then went home with his now part and hor tTnchlmtra-trco and soon there was 
another wedding at the golden palace, and both tho jwr.Vr, hciri"- very sensible young ladies, 
lived harmoniously together as co-wives. But the old hs^r, whn, up to MUH time, had been doing 
her best to lure poor Chaudrii to destriu'tirw, although without sueems, began now to find the 
place too hot for hof, for tho pan of Unchhatm, who was us t'luvur us who was beautiful, saw 
through tho flimsy veil of friendship -under wliiuh the wretch had been hiding her black 
purpose, and persuaded her husband to souil her to the right about* So tho crafty old woman 
had to return crestfallen into tho prawiuw of thy Ha j a, who imnu'diiituly coiiHigued her to the 
tender mercies of the executioner tor having failc'd to perform this tusk sho hud undertaken. 

Now the good pariot Uuchhatra, who was blossttil with tho faculty of knowing the past 
the present, and the future, one day told Sfiryautul Chamlru uH tho sirango hintory of their 
birth and parentage, and they wore agmwbly Hwprist'd to fount t hut tlwir father wasaRaji, 
who lived iu a city only about ten fajtf 1 distant from i.hoit* piiluro, Tho pttri then advised them' 
to arrange a grand feast, and invite tho Rfljfc and all bis subjects to it. Sfiryaand Chandra 
did accordingly, and askod of tho firo in tho niugiu stovo to otvrl Tor them a row of mandapas, 
stretching from the palace almond to tho giituH of thuir Fathw'ft city, provided with every 
comfort and luxury, and soon thoro roao up in tho jmtgiu UH wagniHtwtit a lino of canvas 
structuresas human eyes ever behold buforc! Separate wuydapn* wurunot apa**t for each different 
caste of people, so that not only were tho BrahmatiH and tho Knhati'iyas and tho Vilnyus provided 
foV, but even the poor down-trodden 'Surfraw were nt forjjulk'ii ! Thoy, too, had a group of 
' man dap as to thcinuelves* fitted up nud decoratm! in Huoh a HumpttiotiH Ntyiit that tlte Raja, as lie 
came to tho feast with his throu WIVCJH and a ^uy Imin of courtiorn ami followorB, was nearly- 
walking into one ol ? thorn by miaiitta*, and thus polluting liimwtlf ! What tiutn an we say of 
the range of ma'tidnpn* that were Hot apari fur tho Haja himnolf and IHH HAnts! Thu ceiling wad 
formed to resemble the luHtrouR concavu of tho ky, aiul WUH Hpanglud with tint brightest diamonds 
and sapphires to reproaont the Sun and the Maun and tho Ktnm ! Tlw funiituro and fittings 
also* which were of gold, silver and diamonds, wcmj in purfciut kiutping 1 with tliu magnificent 
ceiling in short, there was nothing left to be 



Now the object of the jparS of Unclihatnt in getting lun- huKbatid iri invif.o the Bftjft tp 
the feast with all his subjects, high or low, HO that not a dog nhoulil bo lufl behind, was, by 
that means to oblige him to bring atao hm dintjanlod wifo tho trmthtu* of (HH twin children, and 
therefore hia most rightful Kitnt. ]}at wlusu nho WUH told thut ln had the clfroniory to come 
without her, luaving her behind hpininod in, butwoen tlu four walls of lu*r prison, when the 
whole town had turned out to tho foasfc, who inHtantly ordofoit thut but two wuLM, or rather 
mwmade, wore to bo placed in thomidnt of tlio royal mtniJtttfm^ and Htoiul I>y \vatvhing as the 
Kfija entered with hi three wickod Rants. 8ftrya ami (Miumlnl lovingly wooi-luil him to one of 
the seats of honour, and, w tho cldcir of tho Rj'inls, who h,d t^kon tint prituiipul ]art in bringing 
about the ruin of the Brahman lady, utui was now high in tho Ufiju'it fuvottr, niovod forward to 
take the scat beside him, TTnohbatnl pulled lior buck, antl doniandtul of the* Kujil whether it was 
she who had the right to occupy tho HCiifc of honour by hw *<id< ! Tho Hajn wan onplussed A 
this and waid nothing, but, as the part innin^d upon knUfrhig ifus tniUi, ho Inul to confess that 
there was another, who had once a bettor right to fill Chut pluco, but had forfdfcud it when sto 
WAS found out to be an impoator, Uncbhatrft them cttlktl upon Iiim to oiplaiu what impoatur^ 
it was that she had practised upon him, and ho related how trite hail inveigled him into 
her by boasting that she was destined to bo tho noofchot* of tho Sun and tlte 

* About 90 mitai. 



NOVEMBER, 1893.] FOLKLORE IN HINDUSTAN; No. 7. 

Moon, and how, instead of giving birth to those luminaries, she had brought forth a broom and 
3, log of wood, and how she had been consigned to prison in consequence, But the part who as 
we said, was cognizant of the whole story, related to the assemblage the trick the elder Mats 
had played upon the poor unoffending Brfihman girl, and the way in which tbey had mercilessly 
cast adrift her new born babes, and called upon the midwife, who was standing among the 
crowd around, to testify to the truth of what she said. The midwife, seeing the turn things 
had taken, made a clean breast of everything, a*d the whole assemblage thereupon heaped 
reproaches upon the heads of the offending Rants for having so sinfully misled their lord and 
master and encompassed the ruia of the mother of the most illustrious twins ever born! 

Unchhatra then introduced Surya paid Chandra to their father, and so great was the rage 

, of the Raja at the treatment they and their mother had experienced at the hands of the wicked 
co-wives, that he ordered a large pit to be dug near the city gates, and had them- buried in it 
waist deep, and left there to bo torn alive by beasts and birds of prey. 

Surya and Chandra, in the meantime, had hastened to the city with some of- the RfrjTs 
attendants, and, breaking open the walls of the prison, brought out their poor long suffering 
mother ! Just ja spark of lifo was all that was left in her poor emaciated frame, but by care 

.and attention she was soon brought round, and who can describe her joy, when she learnt that 
it was her own dear son and daughter, who had been the means of 'bringing about her 
deliverance from what had been to her but a living death. 

She embraced her dear twins again and again, and forgot all her past misery in the joy of 
meeting them. 

At last> when she waw apprised of the fate of her cruel tormentors and was told that the 
Raja repented of his conduct towards her, and asked to be forgiven, the good Ban? shed" tears, 
and wished to be united to him once more. There was nothing but joy and rejoicings all over 
the kingdom, when the news went forth ttfat the RAj& had, after all, had the proud distinction 
of being the pz^ogenitor of the Sun and Hoou in human shape upon earth, 2 ' ^ 



FOLKLORE IKT HINDUSTAN* 

BY WILLIAM CEOOKB, 0. & 
2fo. 7. Why the fish lawghed* 

A fisherman was once hawking his fish through the city of Agrft and came in- front of the 
palace of Akbar Badsh&h* The princess heard his cries and sent for him into her presence. 
" The moment she looked into the basket, every fish in it began to laugh at her. Now s&e 
was her father's only daughter and much loved by him. So she went to Akbar and said i , 
" Father, I have seen dead fish laugh to-day. I must know the reason or I shaU'die." 
Akbar replied : " Do not distress yourself. I will discover the meaning/' ' 
Akbar sent for Blrbal, and told him that ho would have him executed, if he did not 
explain why the flsh laughed. Blrbal asked for time and went home. There he lay down on 
his bod in sore distress and would tell no one the cause of, his trouble. At last his eldest sou 
induced him to tell what wja the matter. He promised his father that he would find out the 
secret, if las father would got Akbar to give him five thousand rupees for the expenses of his 
journey. 

He got the money and started, jjf. the way he met OQ old man, who asked 'him where he 
was* going. He replied that he was going in search of employment. They went on together and 
at last came to a river. As he was going into the water, young Blrbal put on his shoes, and 
took them off when he reached the other side. Then as they passed under a tree the young 

a [This story appears in part to hare fceoa subjected at some time to Western influence, as tfce Moon is 



feminine throufrhout, c * * . 4j _ a-s . 

* A folktale told by DwMfcft Pwwfid, Hfchak Brfifcman, of BUfcalpur, Sorg-ana Kany&tSlkhar, 



THE INDIAN ANTIQtTABY, [NOVEMBER, 



man raised bis umbrella over his head. They went on farther and came to a village where 
there was a fine crop of barley standing in a field. 

" I wonder if this barley has been ground or not yet I" 9 the young man said to the villager. 

When they came to the old man's village he invited his companion to put up at 'bis house, 
and he agreed to do so. When the old man went into his house he said to his daughter : 

" Our guest is the greatest fool I ever saw in my life. He goes barefoot on dry land, and 
puts qn his shoes when he walks in water ! When he goes under a tree, he holds up his 
umbrella ! When he sees a barley field, he asks if tho grain is ground or not !" 

"Whoever he may be, he is not such a fool as ^you think,'* tho girl answered. "He 
puts on his shoes in water, because he cannot see tho thorn*) as clearly as ho can when he walks 
on land. He holds up his umbrella under a tree, because ho is afraid lest a bird should throw 
down some dirt on his clothes. When ho asked if tho barloy was ground or not, he meant to 
enquire whether the owner had borrowed the seed or ngt, and if tho crop belonged to him or to 
the maMjan. This is a wise man : you must get mo married to him.** * 

So they were married, and the young man returned with his brido to Agra. He told her 
the business on which he had set out, and she said : 
"I can explain the riddle I" 

When she reached AgfA, she wrote a letter to the princess : 
" Be cautious and think over the matter in your mind," 
When the princess got this message, she was wrath, and said to her father : 
"It is time that Btrbal was forced to rede the riddle or boar tho consequences." - 

When Akbar sent for Birbal, he sent back an answer that his daughter- in -law would 
explain the matter* So she was called into the xantina, and Akbar wan present. The girl said : 

" The box of the princess must be opened before the mystery can bo explained/* 

" My box shall never bo opened,'* tho princess screamed. 

"Let it be opened at once/ 9 shouted Akbar. 

And lo and behold 1 When it was opened out bounced four strapping young men ! 

" BTow you see why the fish laughed !" said the girl. Akbar wan confounded and had 
the princess and her lovers buried in the ground with their heads exposed and shot at with 
arrows till they died. , 

tfOTES. 

This tale is in many ways instructive, A story very similar is recorded from Ka&tnfxvby 
Mr. Knowles^ (Folktales of Kashmir, pp. 484-90,), Tho queen of tho Kofimfr! story ias been 
localised at .igra, and the whole tale has been brought homo into tho familiar Akbar-BtrbaJ, 
Cycle. In the KaSmtrt talc, tho youth &sks the old man to givii him a lift, moaning that he 
should beguile the road by telling stories. They are refused food in a city, und given some in a 
cemetery, The corn incident is in both, as well as that of tho BhooB, The youth asks the old 
man to cut two horses with a knife, meaning sticks, and ho fciiquh'cm if }H ridge beam is sound, 
meaning to ask if he can afford to entertain a guest. The xneaflngo to Hits quotm te much more 
mysterious, and a young man disguised as a female slave in tho xandna, In discovered by all the 
servants being made to jump over a pit. 

Mr. Jacob's remarks (Indian Fairy Talw* p. 280 f^may be quoted : "Thfe latter part is 
the formula of the Clever Lass who guesses riddles. She han been bibliographiaed by Pfcef* 
Child (English and Scotch Ballads, L 485) ; see alo Benfey, XI. Schr* IL 156 sq. The sex ta* ; 

* gjQh* ignowuioe of the rich and great an to agricultural matter* l a t*ndinfif joke among the Indian v 

'' 



& vnowlaxinoheaoiianinterefttixi9Bet o* those stock rlddlw, which perhupt vapreie&t what 

t .- 

* ' 



NOVJHHBBB, K93.] FOLKLORE IN HINDUSTAN; No. 8. 



328 



at the end is different from any of those enumerated 



, ^ . 

most European colloctums, found in India, and in a 
influence is little likely to penotrate. Prof. Benfey in an a 
^ in *** 1859, *. i W now reputed in L. ft*. II. 

8 pread of the theme in early Indian literature (though probably there derived from the folk) 
and in modern European folk literature.*' * ' 

The old village BrAhman, of MinApnr, who told the story was certainly ignorant of any 
European folklore, and the change in the incidents and its localization between KaimJr and the 
North-West Provinces aro most instructive.* 

No. 8. The Prmcosa wtio loved her Father like Salt. 1 

There was onco a king who had three sons and five daughters. One day he called them 
into his presence and aaked each of them how much they loved Mm. One said that she 
loved him Hko sugar, another like sweets, and so on; but the youngest princess, who had 
lately been married, said that she loved him like salt. He was very angry 'and said, 
41 Bitter love is no love at all." So he ordered his men to take her and expose her in the jangle. 

When she found herself alorus he feared the wild beasts, and began to wepp, and as she 
wept she began to scratch the ground -with a piece of stick. Immediately she saw a stair- 
ease of gold and whon ho scraped away some more earth she saw a golden tank beneath the 
ground* She then sent for masons and made them build her a palace all of gold, and there 
she lived until her son wag born, 

Oae day her father dreamed that he was sitting on a platform of silver, beneath a tree 
of gold whose leaves were made of the tapase ; and among them sat $ peacock, In the morning 
he went to his court and told hie courtiers of his dream* Whoever will shew me the thii^a ^ 
bave seen in my dream,* 1 said he, w to him I wiU-gijsJi^^ 

to perform the task and failed ; at last the princes undertook it, and rode away W-** quest, 
By chance they came into the jungle where their sister lived. She was sitting on the bajcony, 
and recognised thorn* She said to her son, "Tour unole^ ape passing by ; go and dall them." 
Whea they came in they were astonished to see such a splendid palace in the jungle. At lag* 
they came to think that ft must be the qbode of fhags, and in fear and trembling they went 
inside. The boy made them sit down and brought them foodj but they feared that it was 
poisoned and would not cat it, and buried it in the ground* Soon after the boy returned and 
asked them where they were going* They told him their mission, and he asked titem -to fc* 
him accompany them. They thought to themselves that the boy was a Thag> M>id&e& to 
join thm in order to rob or murder them. So they thoughj/ it best to sta#fe<a vtyAqMLtaot to 
take him with them. ' '' ' **- ' 

When the boy returned and foand that they had started without^, >e tote his mother 
what they had said, and then set oat in pursuit of them. Wfcen lie c&w up to them he said^: 
" Why do you distrust me? If you let me go with you, I wijl lielp you in your enterprise/ 1 
So he went on with them, and after some time they came to a well and they told him to fraw 
water for them. When he looked into the well he saw a gate ; and he called out : **I see a 
pate in the well, I am going in to see what is there. Wait here siz months for me.' 1 He 
jumped into the well, passed throughjfca ga<*v ad came into a lovely garden in , ^hiofe was a 
splendid palace. He went inside au^P>oked about and on a conch in onp of the rooms he saw 
* beautified fairy; but her head had been out off and was Ia4d afr her feet. He hid 



*[I would throw out, tu a hint for the tf timte sofctio* Qffce orign o 

*till used ae a form of division preoteely in to mawier than oed in Indian folktales. See 

Golden Bouph, II. 162 ante, Vol. 3&. p. 



824 THE INDIAN ANTIQUARY. [NOVEMBER, 189$. 



himself close by, and in the evening a Deo arrived. "When he came in, he joined the fairy's 
head to her body, and gave her a slap on her right cheek, when she revived, and they began to 
talk and laugh together. Then she got up and brought food for the Deo. When he had eaten, 
he slept beside her, and in Jhe morning he started off in search of his prey. 

When the boy saw that she was alone, he went in and revived her as the Deo had done. 
She asked him how he had found his way there. " If the Deo finds you here," said she, "he 
will eat you." "As I am here I will stay here," he said ; aucl as he was very handsome, the- 
fairy allowed him to 'remain. Towards evening when it became time for the Deo to refcurn she 
taught him a mantra and said, **I am going to turn you into a bug. When you please you 
can regain your original shape by repeating* this spoil." So he became a bug, and she put him 
into her own bed. When the Deo arrived. he called out, ** KJi unmans Ay an, JclttinwansdyanS'ih&i 
is to say, "Fee fo fum ! I smell a man." But she pacified him and said, ' There is no one 
here but me." And he lay down and slept till morning, and, as usual, cutting ofE her head he 
went abroad. The boy then turned himself back into IHH original shupe and revived the fairy. 
She asked him why he had left his native land, and he told her the wholo story. "We are 
three sisters," said she; "my name is OhAndi Par! (Silver Fairy); the second is SAnl Pari 
(Gold Fairy) ; and the third is Zamuvrad Pari (Topaz Fairy). We arc all in the hands of this 
Deo. If you go to Sona Par! your object will bo accomplished." 

So she gave him a letter to S6n& Part, and he took it to her. Ho found her in the same 
state as Gh&ndi ParJ, and he brought her to lifo in the same way. When she read her sister's 
letter she received him very kindly, and when the Deo came she alwo turned him into a bug. 
Next day she gave him a letter and sout him on to Zamurrad Pari, whom ho also found in the 
same condition as her sisters. He began to plot with her how ho could manage to release the 
three sisters. He said, "If you agree to accept my aid, when the Deo coition, tell him that, when 
he goes away, you are very lonely and frightened here all by yourself, ami that it would be a 
goo% thing if he would bring your Bisters here." When the Deo came that night he began to 
boast and said, " The world docs not hold the man who can take my lifo. But, of course, I 
would clnrif my pigeon wore killed," " Which pigeon do you mean " slio ankod. ** In FulAn 
jungle;" ho said, "there is a banyan troo, and on it hangs my pigeon in a <sagc. If any one 

to gel my pigeon I am ruined. V She tliou iuducod him to bring hot 1 Rittiiurg to her, and he 
a mantra and the throe camo together, After Homo fcimo tho boy mtkcxl loavo from the 
fairies to go home, and they said, "All three of us love you, and you nhall not go without us." 
^Further they said, '* You must go to FulAii jungle and lind tho banyan tree, open the cage 
kill the pigeon, and then the Deo will die also." 

He did as they told him, and when the Deo was float!, ho aukcd thoin loavo to go home, 
They gave him three pictures of themselves, ami. taught him a manlrtt and Haiti, " Whenever 
you wish our presence you have only to reponfc this Bpoll, and wo will om out of our pictures.'* 
Further they said, *' If you wish to make a platform <> wilvor ami tho othoi* tliin#H Hiiuh as your 
grandfather saw in his dream, you liavo only to cut oil our hcadw, and anything you desire will 
appear." 

So the hoy dived up the well, and when ho waH only two cubitN from ibo top ho called out 
to the princes to help him out; but they Haiti, " Wo will not iako you out iinhwH you give us 
the things "which you hare brought wiih you." Ho gave thorn tho piotuivH of tho fairies; but 
when they got them, they would not take him oat, and h&wan obligod to (*i> bank and livo in the 
house to which he had gone at tho beginning Tho pflpcH wuiit ht>mu, mid an they were 
pissing the place where tho boy's mother lived, H!IO luted thorn what bad IMICOIAO of her son. 
They answered that he had boon with thorn uittU a fow diiyn bdoro, and had them gone away 
., by himself* She sent men to search for him, and by tshancu t1uy haltati by the name well. 
Keating the sound of voices he oame up, and when they saw him thoy pullud him ont. When 
* ^ wvBw he told her all that had happeaod, and then he wont to see his grand- 



1893.] 



NOTES AftJJLT 



father. He found many people collected there, and they were talking about the platform vr&oh 
the king had seen in his dream. He complained to the king that the princes bad robbed him of 
.three pictures. The King order^ the pictures to be produced, and when the princes brought 
them he told them to produce the platform and other things by means of them; but they could 
not do so as they ^ were ignorant of the spells. The boy then asked the king's leave to try, and 
permission was given him. He at once produced a platform of silver, a tree of gold with leaves 
of topaz, and a peacock sitting in the branches. So the king offered him half his kingdom -and 
the hand of his daughter; but he said that he could accept nothing- until he took the advice 
of his mother. The king agreed to go with him, and when they sat down to eat there was no 
salt in any of the dishes. The king did not like the food, and then the princess sent him a dish 
seasoned with salt. This he liked, and she then fell at the feet of her father, and told him the 
whole history. Ho was much pleased to get her back, and took her to the palace. He put her 
son on the throne, and thoy all lived happily. 

JTOTES. 

The story is incomplete, but is exactly as the narrator, a village labourer, told it. Me 
fairies should COTHO in and have their heads cut off before the platform is made, and the wicked 
fairies should bo punished, KhmmMwdyiM) =."fee fo fum," in OhamAr tales. I suppose it 
comes from Wwna ss= to eat : mamshya, = man, The fairies with palaces underground reached 
through wells, and the Life Index of the Deo are familiar. He is as stupid as these goblins 
usually are. * 



NOTES AND QUERIES. 



THE CHBONOLOOY OF THE KAJCAT1YA 
DYNASTY. 

The &k&mranUha inscription, edited by Dr. 
Hultzjsch (<mfo, Vol. XXI, p, 197), furnishes the 
following list of tho KAkatiyae of Grangal: 

(1) Bctmarflja. 

(2) Protlaraja. 

(3) BndradAra. 
' (4) HaUUttva. 

(5) Ganapati; & 1172 A. D. 1250. 

Dr. HultMch assumes that the "Budraddra" 
of this group is identical with tho " Rudra" of 
the Anuraakonfl inscription and that he was* 
consequently, a son of Proijar&ja. , This assump- 
* tion, however, involves a serious chronological 
difficulty. The Anumako$4 .foscription fur- 
nishes Rndra with the date S. 1084 = A. D. 1162, 
and- by UM evidence ho would appear to have 
begun to reign in A. D, 1160* Ganapati'a date, 
according to the fikAniran&tha inscription, is 
S. 1172 = A, D, 1250-, 90years later. Ifjp accept 
Dr. Hultzsch's genealogy of the Kwfeyas we 
have only one king Mah&Wv* tc^pie gap. 

Tradition records that ItthUAni fell i battle 
in the third year of his reign. But apart from 
this, in order to bridge the distance, we should 
have to give Qanapati a much longer reign tlian 
we are, 'under 4h* ciroumfctancea, entitled to do, 



We biow that Gagapati died in A, D. ; 
and local records say he was soopeedgl fe 
wife, who survived him either' 28 or $8 yeans. If 



that Gagapati himself had a short reign. It is 
impossible, however, to place implicit reliance on 
this kind of evidence, and in this case the Prakfi,- 
pcmdrtya of Yidyan&iha makes his successor 
his daughter, 

In spite of this, however, there is still & liH- 
cnlty in covering the period between Endm f aid 
Ganapati satisfactorily. '** .'', 

If we give Budra a M'je&'ii^litb father 
Proda having probably liaS a'ioig "one, and allow 
to MahadSva the usual 25 yesrd, we should still 
have to assume * 40 yea&**eign for Ganapaia,for 
which we have &o special justification. 

The possibility has been suggested of another 
Ga?*pati abd another Budra having intery&ied 
between the Budra of the Anumako^ inscription 
and the Mah&dSva of the fik^mran&tha group. 
This is by no means unlikely. 

In the first -place, to judge from the wording 
of the flkamranatha inscription there is nothing 
to suggest that the Budra mentioned in it is a 
son of PrSiJar&ja. It merely states " after him," 
L e., Proflaraja* " this race was adorned by Budra.. 
dtSva." There is nothing in this to necessitate 



,826 



THE INDIAN ANTIQUABT. 



the identification of this prince with the "Rudra" 
of the Anumakond inscription. He may as 
easily have been a later ruler of the same name. 
The similarity of the names might very easily 
cause confusion and lead to the omission of the 
other reigns by those who incised the Bk&m- 
ran&tha inscription. 

But the likelihood of the hypothesis receives 
apparent support from another quarter. 

Ante, Yol. XXI. p. 197, Dr. Hultzsch mentions 
three synchronisms as existing between the 
Y&davas and the KSkatiyas. That between 
Mallugi and Rudra, and that between Singh ana 
IL nd Ganapati, he establishes satisfactorily. 
But when he affirms that Jaitugi the Yftdava 
(A. D. 1191-1209) was also a contemporary of 
Ganapati it seems impossible to follow him. 

In the Vrataklianda of Hdm&dri (see Bliandar- 
kar's Delckwn,, p. 82) Jaitugi is represented its 
slaying " Eudra, lord of the Tailangas," while the 
Paitlui grant of H&machandra states that ho 
established Ganapati on his throne* It is natural, 
at first sight, to identify this Ganapati, as Dr. 
Hultzsch has done, with the prince of that name 
in the liJk&nxran&tha inscription* But to do BO 
involves a chronological difficulty of which ho has 
apparently lost sight. 

To* make Ganapati a contemporary of Jaitugi, 
we must suppose his reign to have begun a year 
or two at least before A. D. 1209* Jaitugi's final 
date. As he died in A. D.-1257, that woulff give 
him a 50 years' reign; but we have no justifica- 
tion for such an assumption*! and the weight of 
our evidence, such as it is, is all the other 
-way. ' 

The supposition of an earlier Ganajati, if it 
could be proved a fact, would meet the oast* 
exactly. The list of tho KftkftttyaB would then 
stand somewhat as follows : 

Prola, Prodarajfi ...... circ. A. D. 1110-1160 



Gaaapatil 



1195-1220 
, 1220-1237 



, 

Mahade>a (traditionally) 
Ganapati II .......... f| w 124,0-1257 

Is it not possible that some of the numerous 
J&katlya inscriptions might throw light on this 
point ,an# clear away some of the confusion of 
naanes and dates, which at present prevents the 
formation, of any satisfactory and systematic 
Anpology O f the dynasty? Perhaps somo 

direct his attention 



0, 



INTERCHANGE OF INITIAL K AND P IN 

BURMESE PLAOE.NAMKS. 
Ante, p. 19, 1 noted the change of KaJ>6ng to* 
Fat?6*ng (Bassedn) and of Kak'fcn to Pak'ka 
(Pak*ilngyf). I now give more 1 instances, My. 
Thirkell White informs mo that the iaoefien* 
Funtu, a Kachin village in the Bhsuno distriet,= 
Ktmtu of older writings. 

Of the reverse process there is an instance at 
Maulmain. The " Farm " Caves 3aear that town 
arc well known to visitors, as one of the Bights. 
Tho word "Farm" presents the old Sh&n 
F'arum," Burmese K'aytiiL. Alsov in Talain^ 
the Burmese word Bamft, a Burman* becomes 
Kham^t: sec HaHWoIPs Pepuan Lwgpage, p.. 46. 

By tl*e way, from an inspection of &e Burmese 
inscriptions pnmorv^d at the Mahfeusmni Pagoda 
at Mandalay I find that the spelling, of Kuk'azi 
(ante, p. 19) is really and invariably Kttk'an, 

KG, 



Here is a contribution towards tho solution of 
the vexud question of tliu origin of the extraordi- 
nary word talapoln ^ Buddiufcmon,k, 00 comgioa 
until quite lately. 



In the MuBoum of Archaeology at 
there is a figure of Buddha of the usual modem 
typft, with a kraea chain round its nock, from which 
is himg an engraved medallion, Oia the medallion 
is cut tho inscription given below and the figure 
of a Buddhwt prioBt or monk. The figure is a 
very incorrect rendering of tho reality, and belongs 
to the type of figure to bo found in La Loubere'a 
Kingdom of 8iaw t 1 tm, and in tke Peres Jesuites* 
Voyage de Siam, 1086, and other illustrated book* 
and maps of that. jmrio<i Beyood that the image* 
came from tho FitzwUUam MttBotun, it has, I 
believe, no further hintoty. 80 tho date may b$ 
taken aa about 1700 A. D* 

Inscription* * 

I i, u, Roligioui I in Pogn Regno I 



iuvonta in Tciuplo ruinoHO nd HI^WCU. fltmnnjs 
Syrian J|. 

Prom this wo gather tliat the old visitor to 
Burmo J^iigltt that tho imago of Buddha was an 
imago flkmouk, probably on account of *the 
dross, a^T that hu found it either in a tycwng 
(monastic building), or in a pagoda, on the banks, 
of tho Pegu River near Syriam, 

Tal^pay ig an mtcrosUng variant of the veil 
known TalapQin. 

B. 0. 



DECEMBER, 1893.] NOTES ON A3STIQTHTIBS IN RAMANNADESA. 827 

NOTES ON ANTIQUITIES IN RAMANNADESA 
(THE TUAINO COUNTRY OF BURMA), 

BY MAJOR B, 0. TEMPLE, 
I. The Cares about Maulmain. 

IN company \vith Mr P. 0. Oerfcel, I made, in April 1892, a short inspection of the caves 
referred to by Mr. Taw Sein Ko in his "Notes on an Archaeological Tour in BamaBSadA 
**** Vol. XXL pp. 377JS. 

Attention was chiefly paid to the cave remains in the neighbourhood of Maulmain 1 and 
Thatfm (l>at'6n). Those that were visited, and it may be said, that are so far known, were : 

(1) the 'Farm > Oaves, about 10 miles froi$Maulraain on the At'ar&n River; 

(2) the D'ammabft Oaves, 18 miles from Maulmain on the Jain (Gyaing) fiiver; 

(3) the P*ftgat Caves, on the Sal ween River, 26 miles fijom Maulmain,- 

(4) the Kogun Oaves, on the Kogan Creek, near P'agit, 28 miles from Maulmain; 

(5) the B'iBjl Oaves* on the DflnKami Biver, 51 miles from Maulmain and 15 miles from 
Thatfin. - 

Manlmain being a great meeting point of navigable rivers, all these places can be visited from 
it by launches, and, except B*mjf, are within an easy day's journey, there and back. But they 
are all, except the Farm Oaves* out of the regular routes, and are, consequently, but little visited, 
indeed as regards the travelling public they are quite unknown, owing to the fact that it is 
necessary to engage a launch especially for the journey, a very expensive form of travelling, 
and not always available even on payment, except by special agreement. 
* In addition to those to the Caves, short visits were paid to Thato^jand Martaban, the 
weather being at the former very unfavourable and fully bearing 0126 tie ('statement m t&? t < 
Kalyajit Inscriptions at Pegu concerning "this very raipy country of-fctoafiSfc/^/N ^^af^r' 

It Is extraordinarily difficult to obtain any information in Mfc'ifamin eobteer&in^ tfife' anti- 
quities of the surrounding country, From statements made^xne ifc would appear that $o&by 
oaves exist along the At'ar&n River and along the uppej/^eaches of the Dtin*antf River^ut 
until each story is verified it is most unsafe to reh^ntto^Tanything stated locally. 

-r-V^ * 

The British Burma Gaxette&r states^J^otTinuTp&gd^^ that there are no less than 23 groups 
of oaves in the Amherst District, each distinguished by its proper name. Among these 
may be the following, of which tolerably certain information was given me, locally, ao&g f&e 
banks of the At'ar&n, All are said to be filled with images and MSS. (1) InahiUoj^G^ 
the Wlddn Quarries, 26 miles from Maulmain; (2) in a hill a mile and a half inland fkan 
the Quarries ; here there is a climb over rough boulders and ladders for 40d $*;&iMrz&$ &nd 
low entrance, a large hall and deep cavity in the main cave, and several summer cates in the 
neighbourhood : (3) at P'&baxmg, 36 miles up the river ; here is fe cave with a hole in the 
ceiling loading- to a chamber filled -With books and old ivory*- which was visited by Crawfurd 
(JUmtatey to Ava, pago 358), and runs right through the rocks, like that at D'ammaM : (4) at 
the Hot Springs (At'ar&n Ydfrft), 41 miles up the River; where there are said to be more caves. 3 

OoL Spearman, now Commissioner of the Tenasserim Division and formerly editor of the 
British Surma Gazetteer, has kindly collected for me, in addition to the information above given, 



1 Called Maulmain or Houlmem by liptagliflh, KM&myamg by the Buraaus, Mntmwttta by the Takings, 
and RAmapura in historical and epigraphio d^umenta, It seems to have been called Molamyaing and Maulaymy aing 
bytheBngliBhat first wfcCrawted, Embasty to ^published 1829, pp. 282,355, et passim. In Wilson's 
Burmese W<tr t 1827, the word appears aa Moalmein, in a Gazette notification of 1826, quoted at p. Hi. Low calls it 
Malamein in hia papers, 1833, At, Kts. Vol. xviii. p. M8ft - XiioM* PP*r* *> IWo-OMna, Vol. i. p. 179 f. 
Mr. Qortel in Ms Note o o, Tour in Burma, %n Mwch md A$Hl 1893, pp. tSft, also mentions the journey herein 
described. ' a See ante, p. 86. 

9 Probably the same as those mentioned below ae being off Kydndoj! TOJager/ low in 1383 was up the At<ar$n 
and gives a good aoodnnt of the At'iurla Ye>A (KteM. ^oyera on Ityfo-CMna, Vol. i. p. 196} and also notices 
(P. 197) the P'ftbaung Cave, which he calls PhabaptatiBg, 



328 THE INDIAN ANTIQUARY. [DECEMBER 1893. 

the following information, from native sources, as to the caves in tlie Kyaikk'ami 
Amherst District. or 

There are in the Jain-fcalwin (Gyne-Salween) Sub-division five caves viz th 
K'aydn-S'addtoCEarm : seeped, p. 329 f.) in the K'aytoi Hill, and the Ng&up the At'arJinBive & 
the D'ammafrft (seejpo**, p.333 ff.) and the S'addta tip the Jain River. The first four are situated 
in the Tayanft Circle, and the last in the Piinpadaing Circle. The K c ay6n Hill is a mile 
half from the K'ayfin Village, and two and a half miles from the Zafcabyiu Village (on^tl * 
At'arin P). The usual routes are, by road to Nyatmgbinafflc, four miles, thence across the Ferr* 
over the Nyaungbinzek Creek ( At'aran River), and thence by road to the Hill fo *" 
miles: or by boat or launch up the At'arun River to Za&ibyin Village (on the Atar?m ?) lg 
miles, and thence by cart to the Hill, 2| miles. The 3STgfi, Cave* is two and a, half miles distant 
in a separate hill; Only the K'ayon Cave, of the abovu, has any remains in it. The D'ammaJ>a 
Cave is reached by boat or launch up the Jain llivcr, 19 miles, and contains about l,000imao-es ' 
of which 100 are in good order, and one oluiitijat The S'addan Cave is two miles from 
Kos'e-nban Village, six miles from Natmglflnj! Village, and 18 miles north of Zatfabyin (on th 
Jain). The usual routes from Maulmaiti arc by boat or lannoh up tho Jain Bivor to Zaftibyin 13 
miles, and thence by cart 18 miles : or by boat or launch to Punaing Village, 28 miles, and thence 
by cart, 15 miles. This cave is said to be a nilo long, and to 'contain ft eAoJfya and three 
imdgefl.inbad order (two being broken) at the onlnweo. It iH about 60 foet above ground 
level, and is reached by 100 masonry Bteps in practicable repair. 

In the K&karSk Sub-division there are eight caves, W* t , the S&, the three P*Ab6fc Caves 
the Ffcbtau, the Taungb&lwfe and the Ya>WK6nrt. The first HIX are in tho MyipadaiJ 
Circle and the last two in tho Myiwadt, and all arc readied from Ky6nd6jt Village, which is 47 m 
by boat or launch^ the Jain River. The Sft Cave in in the little P'AWk Hill, ten miles from 
llta ^five or six boxes of old MSS., but no images. These arc aid to be* 
, ^he 8ft^e ifl 60 ft. above ground level, and I'M approach ud through old jungle 
pathy The three p'abdkT^yes arc in the Groat P'abfik I fill Mid about 200 yaitis apart, nine 
railes . / froin Kyondoji. Two of^o avos contain images and c?Mitym in biul repair. The caves 
*2>&om 30 feet to 60 feet above g$>ucl level, and arc approached by old jungle paths. The 
jp'&bifl.un Cave is eight miles from KyondPjli It liaH no contonlH mid is about 60 foot from the 
/ground level* Tho approach is bad by difficult jUBfflu patliH. The TatmgbJilw& Cave is nine 
miles from Ky&ndfljl. It is 22 feet above tho ground lovul, ajiproiMiliod by ltd junglo paths, 
and has no images in it* The Yat>6 aad M6ntl Oaves aro Ju thu T1nfl Hill, about fifteen 
miles from Myiiwadi Village, wlueh is 45 mileB by road from KyAndOjI. Tlicy are about 
60 yards apart and 1,000 feet from the ground level, Tho YoM Clavo uoniaiim Huiihj^ images 
and old HSS. in bad condition. These caves are very diflinuli of JUHH/HS through Uiiuk jungle 
and are rarely visited, or us tho Burnienu informant pniH it: M ito 01111 JUIK ovor Iwcnt Uiore !" 

In the P'agat Sub-diviaion there arc five oaves, ?/*,, tho Kogun, tho YaHbyan, th<9 
P^giit, the Webyan, and the Taunggald. Tho first thruo uv iu ilit iHn'luinjL? Circlo and the 
last two iu tho Myaingjt Oirclo. To rtjacli tho iirst, throo, tho UMUII] w>nlu m by boat or launch up 
the Salweou to P*agiit, 27 miloK (HOW jwf, p, 88tf) f and ihnnc*i; by routl, Ktioli cuvn m close to a. 
village of tho same name, and the finsii two are ah nlxiut tlnvts inilrs fn r*4^!tt by difFcrent' - 
cart roads, and about throe nrilcH from mch other. Vor (Ioi4tiit(i l(*mtripMim i>f tliuFAg&t and 
E6gun Oaves, mo jw^, p. 335 ff. In thu Yal>6byiin Cavo nrt imi^H tunl rluutu<w t The usual 
route to tho W6byin and TaunggalfiOavuHW by luuiuth to KltwC^uis V!llu it]> tlio Sal ween 
WttiieB! and thence by boat. W&byan Villago i about nix lullcm lx^inil *Sliwf?gun, and the 
c4veissome two.mikw inland. It coutaini* chmtym and UIIH^H, ami *5 abtmf* f>0 foot above 
^Ijund level, but is easily approochod by Btfips luk'iy mtulo i Hm ontrfimMi. The Taunggal$ 
is similarly aboat two miles inland from MyaingjI village, which in tliroo milus beyond 
cave is about 700 feet up tlio hill, approuuliod by a bud road over Lill and 
It oontainB chaityaa and imageB. 

* This lote fttatenuiLt it gumvrork t*ee jpojr^ p, 33$). J 



DECEMBER, 1893.] NOTES ON ANTIQUITIES JN RAMANffADESA. 



In the That6n Sub-division are two caves, the Minlwin and the Winb6n, both In the 
D'amiminlwin Circle. The usual route is by launch, up the Salween and D&nftamt Eivers, 
70 miles, to (?) Duymzck, and thence ten miles back to Wiub&n Tillage by boat. The Winb6n 
Cave is a mile from the village, but contains no images. The Minlwin Cave in about five miles 
inland and a mile from MftjA, Village- It is 400 feet above ground level, and contains no images, 
but above it is a large marble slab (? inscribed), which is an object of fear and reverence. 
This information from That6n I look upon with some doubt. The description corresponds 
generally with that of the B'iirji Cave given below at p. 338. It is probable that the Minlwin 
Gave is the same as the B'injt Oave, and that Winb6nis the village I have called later on (p. 338) 
B'in'laing or Nyauugjio, and noted as being of doubtful nomenclature. If the Minlwin Oave 
is really the same as the B'inji Gave, it is quite erroneous to suppose that there are no images 
and chatty as in it. 

Hear Maulmain there are ten oaves in the Kyauktaldn E|JL11, which is situated in the 
Kinjaung Circle, abotit 14 miles from the town by cart road. Of these, four have images and 
ekditojas, mostly in bad order. They are about a mile from 'Kyauktaldn Village and about 20 
to 30 yards apart. They are easily approached from the village* 

This information, and that I have independently gathered as to the remains, goes to 
shew that there are at least 4>O oaves in the Amherst District alone, of which at least 21 
contain antiquities of value. 

During the time at the disposal of Mr. Oertel and myself for exploration, vi*., from the 
llth to 15th April 1892, both days included, very little more than ascertaining the localities of 
the antiquities and the ways and means of reaching them, together with hurried visits, could 
be accomplished. But enough was seen to establish the archaeological value of these 
caves, and, as regards materials for tracing the evolution of Buddhistic ait in Burma, 
their extreme importance. 

In this paper it is intended chiefly, by describing what was seen, to draw attention bo ttt| 
remarkable remains, in the hope that they may be explored, before is it too late, by some one 
who has the leisure and is properly equipped for the purpose. 

I may mention that Oaves obviously of the same class as those herein described are to be 
found further East in the Laos States, Me Bock, Temples and Elephants, &. 288 B, 801; 
Oolquhoim, Anong*t the Shans, p. 240: in Cochin China, vide Crawf urd, Siam and Oooftw- 
China, p* 286 f . : and in Siam, vide Bowring, Siani, I. p. 167. 

2. The 'Farm 9 Caves. ' 

The 'Farm* Oaves, situated about 10 miles from Maulmain, are 



also a Burmese rent-house or zayat. 

*. 



.hi. par. .f B J*^'<3533^ W*Sr^-* 

=3^S^^&2-= S * 



established, so far as concerns Barope^s ^^ K ^ to the present 

TheB^mese name is Kaydn (s^lt ***** j ^ her deriyation of "Farm" is 
writer), after the neighbouring llla 8; JSfftL* out to 
the guano in these caves, which. " stlli ar " g 



teata in Lower 



830 



THE INDIAN ANTIQUARY. 



[DECEMBER, 1893. 



The Farm Oaves, like all those mentioned in this paper, are situated in isolated hills of 
limestone rock, which rise picturesquely and abruptly out of the surrounding alluvial plain, 
and were evidently excavated by tho sea at no remote geological period. They are now full of 
stalactites and stalagmites, some being of largo sisso. 

There are two distinct sets , one of which was formerly used for religions purposes and at one 
time richly ornamented, The other has alwayw beon loft u nature made it. The former is the 
K'ay&n Cave proper, the latter, which in about 600 yards distant southwards, is called theS'addh 
Cave. There is a third unornamented cave eallod tho N#u Oave in a hill about 2 J miles distant. 

The first set consists of an entrance hall running parallel with tho face of the rock, a long 
hall rnnning into the rock at the south en<l, evidently meant for the " Chaitya Hall" of 
tfergusson's History of Indian Architecture. (Chap. V,), and it subsidiary entrance and hall at 
the north end. This last apparently exiBts because of tho form of the cave, and in front of it 
is the artificial tank, whichnnvariably accompanies these remains. Tho following sketch plan 
will give a general idea of the construction, 




Sfafoh Han* vftkf 

"" 



The straight parallel Kncj* ropro<mt britsk and planter platfnrntft oroctad for images of all 
sorts ; of Gautama Buddha himself and of hia womhlppem or yahdn* (s rafataS PfiH> W 
as Bkr* whanttf = ar/ia*). At the circular apote tumr thu nouth outmnco arid in the Entrance, 
Hall are small pagodas, and at a similar gpot noar tho north tuttnuuto IB a *'6$ (^ p ^ 
s Skr. ekaitya) or , an tho modorn Bunnoms cull it, of itort>Mting coastraction-4i 



't tMft word is also preserved in modem BumoHO BM raktud*, prun, yah<ind<\, 

* t| the pktfoms of pagodas auoh tmcturo yeproNont tho old top^muuiwiita or iimbwllM (W 

when taken do^n to make way for new o&oi are bricked in by imtili 

ter. TJw w?d * hw boome popnUriBd w f by ' 



1893.] NOTES ON ANTIQUITIES IN EAMANNADESA. 



381 



the point indicated in the plan there is a "bamboo ladder leading up into darkness in the roof,, 
most probably into a higher cavo in the rook, but this was evidently too much infested with 
bats to make exploration desirable at short notice during the visit. 

The whole of the oaves above described were clearly at one time crammed with 
images of all sizes, materials and ages, just as the Ktigun, B'injI and D'ammaH Caves still 
are. These have nearly all now boon destroyed by iconoclasts, probably chiefly Natives of India, 
from Maulmain. The proximity o that town, its occupation by the British for nearly seventy 
years, the existence for many^ years of a large garrison there, and the callousness of the 
Burmese to this spocios of desecration, would easily account for the destruction of invaluable 
remains that has taken place. 

There remain, however, several huge recumbent figures of Gautama 9 Buddha, one measur- 
ing 45 feet in length and others not much less, sitting figures of various sizes, and small figures 
mostly mutilated. Tlie condition of tho wood, of which some of these are made attest their- 
antiquity. 10 Some of the stalactites have been ornamented, but this has not been the rule, as it 
evidently was in some of the other caves, notably that at D'ammaH. All over the sides of 
the cave and its roof there are signs of former ornamentation with small images of 
plaster painted white and red, and made of terra-cotta stuck on with a cement. The best 
preserved of theso particular remains are high up on the south wall at the deep end of the Ohaitya 
Hall, where a number of plaster ijaMm are kneeling opposite one of the huge SliwMayaungs or 
recumbent Gautamas, and in the roof near the entrance. Here advantage has been taken of a 
small natural domo to picture the 'Church' (!>% - *<%<<*); t e, a numerous circe of 'yahans 
laying round a central flpire of Gautama under tho Bo <BMteIte. W. L 
SK is from a photograph taken from the entrance to the Chaitya Hall, lookmg along 
the Entrance Hall northwards, indicates this ornamentation and shews tfxe small pagoda 
above mentioned. , 

The best way of visiting the Itan Oavw i* to take a hackney ^carnage (tkese are 



* lltlieway> 



The DamoiaH Gave. 



The Xfend* Oave to distant from M autoaia ^ut ^hteen 

type. The Care is in a range of limes one rooks ^o som e * .. .^ from the 




day. 



" This care ia mu 
Hindnstard, Hindi, Quj^ti, 



in Wileon'a Burn** TTw, 1827, p. Wit 
One of th.mo.t.tritog 
building..' They e 



>-, 

* <***** o/Bi^maft, M80. It is Atharam 

itwtiolls of *" . = 

n N^ 
. Tempi* VoL H. pp. 206.207. 



332 



THE INDIAN ANTIQUARY. 



[DECEMBER, 1898. 



apparently all -were originally ornamented. This may givo a clue to the age of the orna- 
mentation on farther investigation, by determining whether tiio unonwmented stalactites and 
stalagmites are posterior to those covered with ornaments, and how long it must have taken 
them to form. Some of them again are now only partially ornamented, and it is possible 
that the nnornamented parts may have been formed ginuo the ornament was put on. 
The accompanying sketch plan gives an idea of this Cave. 




of 



The general design in the interior seems to have bean to build up a pagoda or chaitya, at 
both the east and west entrances* and to fill in the contra of jiho hall or wtvo with images and, 
smaller pagodas. These are raised on platforms. Along tho widen in a great maws of images (in 
platforms, such as are shewn in the sketch plan. A gonornl idoa of fcho Hlylo of ornamentation 
and design can bo soon from tho interior view of tho B'mjf Cttvti tfivon cm Plato II. 

The ornamentation of the roof, sides and stalactites consists of images of Gautama 
Buddha and Yahans, of aE sizes, from four inches in height to about life-size, Thes* 
images are of brick and coloured plutor, chiofty vod (AtattipwU") , and of torni-cotta fastened 
on by a cement. There are also signs of glaired warn having buun wnployod iu places, and 
abundant signs of a general gilding 1 * of tho figures in dayH guno by, Whn now, and brightly 
colored and gilt, the effect of tho ornamentation must have boon vary flun, (Sea Plates VI 
and VII.) Great numbers of small earfchcmlampH, of tho uwal Indian chir&jb form, arc to be 
found. These must have boon used, us now, for illuminating tho iniagmt em foant days. Much , 
broken pottery also lies about ; tho romahm nodouht of wator-potn and of pott* for votive flower* 

. on similar occasions. 

All the platforms, tlx^pagodas > and the largo images down tho oontm of tho Cave, are -rf 
Bpelt 



, oxide 

peculiar rich red ued ia Burma fm ornftmentinr buildingft, It in pavttouliiriy wU suited as ^ 
^otod for gold, blaok, white or gray ornament* ' \;' 

^^" n0t * lw '* 3ra of go * wMfr* in war iMtMWwi the imago* that remain *r now 



DECEMBER, 1893.] NOTES ON AOTIQUITIES IN RAMANNADESA. 838 

brick and plaster, and now very much ruined. There is a general idea among those who 
have Visited this Gave, which is repeated in the British Burma Gazetteer, YoL II. p. 138, 
that the ruin has been caused by some enemy of the Talaings. However, nnless direct histo- 
rical evidence is forthcoming to sapport that argument, it may be put forward, as the more 
likely theory, that the destruction now -visible is that which is inevitable in Burma. When a 
pagoda or image is once built or made, and the Mt>6 9 (spelt 7ms6l = P&i kusalam, a good work ') 
or religious merit, gained thereby has accrued, no more interest is taken in its preservation; 
and as every pagoda contains a treasure chamber of sorts, and as each large image is supposed 
to laave valuables buried somewhere inside it, they are sooner or later dug into in search for 
treasure. This is sure to happen after any political disturbance, when anarchy, for a time 
at any rate, always supervenes. Plates IV. and V. shew pagodas thus treated in the Kbgun 
Cave, and it may bo said tfyat, in the Cave remains in RamaniiadSBa generally, it is the rule 
for pagodas and large images to have suffered thus. This fact alone is sufficient to account for 
the ruin observable at D'ammata. 

The Eastern Pagoda is utterly ruined and is now a mere mass of bricks, plaster andbroken 
images, some of which may still possess great arohsaological valne. Immediately above it there 
is a hole in the roof, now boarded-over, This leads to an upper chamber or cave, ia 
which are still stored sadaiks, or book-coffers, containing Talaing MSS., no doubt of 
unique value, if still legible and fit to take to pieces. The British Burma Gazetteer, 
Vol. II., p. 37, suggests that there are such documents to be found in the other caves. It 
hardly needs argument to shew that they should be removed as soon as possible to places, 
where they can be preserved until they can be properly utilized. 16 

Outside the eastern entrance there is a funnel leading upwards in the rock, Tfct whether 
this ceases abruptly or leads to the boarded-in chamber could not be ascertained on the spot. 

There is a very large number of images of all sizes and in all Stages of preservation, 
lying in utter confusion about the floor and the sides of this Cam Plate IL M' 



the B*inji Cave, gives some idea of the stata* o#* the floor at D^maM. These images 
evidently belong to all dates, from that of tkfc-%flt use t Jbe Oave fSl religious purposes up 
to quite modern times. They are made of ?aany materials: iro&d, alabaster, limestone, 
plaster and torra-ootta, amongst others. The wooden images are probably the most valuable 
for antiquarian purposes* They are mostly now coated over with a black preparation which 
looks like Burmese resin (pron. J>&4 spelt sathMS = (sack) bit, wood, 4- (cfceS) 4 oil). It 
is either the under-coating of former coloring or gilding* or was meant as such and never 
covered over* This coating has preserved the outer surface as originally designed, whereas IJ^ 
wood under it has utterly decayed in many instances* The state of the wood, which is &p$&&%$^ : 
teak in all cases, combined with the outer form and ornamentation of ths iaiagm SSR"^ 
long way, on careful investigation, towards determining when they, were c|0$ciMU because 
teak under certain conditions may be assumed to take not less thaw a ja&rtria number of 
centuries to reach a certain stage of decay. It may further be fiwriy argafcd *M, ^hen once the 
caves became established as recognized places for religious ce*ewe% the great mass of images 
now found in them were deposited by successive generations of worshippers and pilgrims. 

The images and similar remains are generally of the same character, in all the 
Caves, and are well w>rth study, for the reason that they explain the forms of many of 
the old and small images deposited about the greater Pagodas in I*>wer Burma still 
used by the populace as places of worship. (See Plates L. I* YL and VII.) Exactly 
similar images are yet to be- seen round the KyaikHnlan and the Kyaikpatan Pagddas 
at Maulmain, the MyfiJ>6ndan Pagoda at Martian, the Shw&ayaa and MnlSk (or J>ajap'aya) 
Pagodas at Thatdn, the great ShwSdagto. itself and the SulS Pagodaat Rangoon, the Kyaikkank 

M The Talainff language, thou&h still apokm to ft tjoasiderable extent, IB ceasing to be a literary -medium very 
rapidly 3 so much so that it is alUly ^ety difcciHt * *** ** educated TaJaing able to read eve* modern 
decent* ta"JJHL^ .* *pigt*phio * ott paJnvle* : documents in tot ?** * * 
supreme valuta the M 8 tor^fB*e* Sw* *m even aowhareto await the labours of the expert student of ite 
future. . :-.'' ' "*"- 



334 



THE INDIAN ANTIQUARY. 



Pagoda at S jriam, and in the far-renowned (in Burma) Kalyant J>cng (siwa) at Pegu, and r a 
the great ShwSmbdo Pagoda at the same place. 17 Whether those images were originally mad 
for the pagodas, or were taken from the Oaves by the devout and there deposited, is a one t* * 
to be settled hereafter. For it must bo remembered that it is still a fortunate thing in Burm 
for a p'ayd (image of Gautama Buddha) 'to travel,' as-tho people put it. 

Careful search may unearth inscriptions of valuo in the D'ammaJ>a, Cave. Some f 
the small terra-cotta figures, or, more strictly, tablets impmiHcni with %m?H, that have become 
detached, are found to have sometimes, but not commonly, notes painted on the back Th 
only one, of two or three picked up in this Cave, which is sufficient ly complete for reading * 
that given below, full-sisse. 




imprest^ in front wtifoito Images 



offered to the pagoda curry > stuffa rom 



is Talaing, and i 
fih, and 



It i aonfined mainly to 



, 




DECEMBER, 1893.] NOTES OK ANTIQUITIES UST BAMANNADESA. 835 

Transcribed the inscription runs thus : nalah matau ne sant Za p'fa lalafckyuffi. 
The pronunciation and meaning of each word runs thus: Nge Leh metb nge san$ M jp'fa 
pak-fyatt "tfge Lei) parents' field curry-stufi fish property offer<to)-pagoda." In addition 
to the above, there are traces of another inscription in modern documentary Burmese characters. 
These impressed tablets usually represent Gautama Buddha seated on a canopied throng 
the canopy forming the back-ground of the tablet. Gautama Buddha is commonly thus re- 
presented in Burma in figures of all sizes and of all materials vide Plates IV., V., VI. and VII. 
In the D*ammat?a Cave a large full-sized seated figure has an inscription, white letters on a 
black ground, on the cauopy, above either shoulder. As it is on plaster which is fast peeling 
off, no impression can be taken of it, but it should not present any difficulties in reading, if read 
before it is too far destroyed, as it is in the ordinary square lapidary Burmese character 
in vogue in the last and the beginning of the present Century (vide the P6uSdaung 
Inscription near Prome, ante, p. 1 ill). 

About two and a half miles ^distant from the Oave just described there are hot springs and 
another Cave (so local information on the .spot says)^ 1 The hot springs are well known to the 
natives of the country, and now also to immigrants from India, who repair to them annually to 
get rid of skin diseases. There are several such places in the Amherst District, notably the 
At'arita Yobft (Hot-waters) on, the At'arln River, the medicinal qualities of which have been 
attested by Dr. Eolfer, 32 * 

The way to reach D'ammafra is by special launch from Maulmain, in which case the 
journey takes abonb three hours each way, or. by ferry launch to Zaftabyin on the Salween, 
and thence by country boat to D e ammaJ?a, a slow process. The former method of approach is 
very sx pensive. 

4. The P'&gat and Kogtm Caves.' 

The P'&g&t Oav on the Salween 23 River is distant from Maulmain 26 miles, and is 
situated in an isolated limestone rock by the river-bank. It is not now of much interest, 
as it is very dark, and so offensive, owing to the presence of an enormous number of bats,, 31 * 
that it is practically not explorable. 

Seated Gautama Buddhas oau, however, *e made out in the darkness* and no doubt at one 
time the Oave waa decorated and ornamented in the style of its neighbour at Kigun. Wilson* 
BurtiwsG War (1827), quotes, p. Ixvi, a Government Gazette notification, dated 20th April 
1826, of a journoy up tho Haluon (Salweeu), where P'&gat appears as Sagat, apparently by 
mistake. At that timo the images were distinct and the ornamentation ^as evidently the same 
as that of Kbgun. The bats are also mentioned. It is further noted that the ornamentation 
on the rock face, which is in the style of that already mentioned at DammaJ?a, looks from tfee 
river like the lettors of a huge inscription, This accounts for the persistence of a local ite 
that there is a largo prominent inscription on the face of this Cave. 

As far as I can make out, the following description from Low's travels in these parts in 
1883 (A*iattG RMar*lM8, Vol. xviii. p, 128 ffi<; AttscelL Papers on fado-Ghma, Vol. L p. 197) 
refers to P'ftg&t, " In rowing up the Sanlfin (= Salween, by misreading the final for th$ 
dental n, instead of the guttural n) or main river, the first objects which attracted my attention 
were the Krfrklataung rocks, being a continuation of the great lime formation. The river at 
one spot is hummed in betwixt two rocks, and, being thus narrowed, rushes through with con- 
siderable impotnoHity. The rook on the north-west bank overhangs its base, the latter being 

** PaMyaik is a compound meaning to make an offering to a pagoda.' 

* T>hiH waa not borno out, however, as regards the Cave, on further enquiries f roni local officers. 

M B. . gazetteer Vol. II p, 88 and note. The only reference, besides those quoted from the Gazetteer, I have 
yet found to tho D'ammaH Oave is in that intelligent little book, Six Month* in Burma, p.4l, by Mr. Ojmstopher 
Winter, who viHited it in 1868. It is there called Pbamathat, as it is usually still called by Europeans m Manlxnain 
This is an instance of striving after a 'meaning, because 'Dhammathat' is a word well-known to most Anglo. 
Burmans, being the Burmese form of the name of a locally celebrated work, - the DAarmo&teir a. 
. a8 Salween = Bur. spelling Samlwan, #!ttw. frfclwips. % ,. , M , ,, , .. , , ., 

* See ante, Vol, XXI.p.B78: and Mal60*,*V ***, * 61. It.is-a well established fact that it takes these 
feats 35 to 80 minutes to ny out of tfe* <3r to their food every evening.' 

.)'*' 



TEE INDIAN ANTIQUARY. 



[DECEMBER 1893. 



washed by the river. On a sharp, and one should suppose almost inaccessible pinnacle, a 
small pagoda has been built, producing a pleasing effoot to the eye of a distant observer, 

* The-cliff I conjectured to be 25U feet high. On that front facing the river some niches 
have been cut in a pyramidal space, and in these stand many painted and gilt alabaster images 
of Buddha. A narrow opening leads into a magnificent cave, which has been dedicated to 
Buddha, since many large wooden and alabaster images of that deified mortal were found 
arranged in rows along the sides of it ; the wooden images were mostly decayed through 
age and had tumbled on the floor, The rock consiats of a grey and hard limestone. The cave 
bears no marks of having been a work of art. The Burmaii priests, who inhabit a village on 
the opposite bank, could not afford me any information respecting it. No inscription waa 
discovered on the rock.'* 

P'&gat can be reached by a ferry launch in about four or live hours from Maulmain r 
but the best way is to visit both P'agut and Kogun at the same time by special launch, aa 



By a good fair-weather road from F*ftg&V though noinowhat unpleasant withal, the 
Cave and Village of Kogun can be reached by bullock-cart, if desired. The distance ia 
about two miles. The preferable way of getting Lhoro is to atop in a Kpedul launch at the 
raputh of tho Kogun Creek, about a mile short of ?%&! and ihouoo either ronch the K&gtiu 
Village by a country boat, if tho tide serves, or by walking through tho outskirts of the village 
for about a mile. The Cave is situated, as usual, in an isolated iimuHtono rock about a quarter of 
a. mile to the west of tho village* It runs under an over-hanging ledgo of rock for about a 
hundred feet from Soutk to North and then dips Westwards into this rock for about the sama 
distance at the North end. The following sketch plan gives au idea of it,** 




Sketch Plan tffAe f$mtn 



ASP**, pp, xlix., to!, f . 



January 



1893.] NOTES ON ANTIQUITIES DT EAMAOTADESA. 



The general plan of the care proper is evidently that of the 
hasten taken of tho over-hanging ledge and the rising ground i 
f usaly oriented Entrance Hall In front of this is a large artificial s 
mgood repair, as the Oave u still aplace for an annual festival at tbe Burmese STevr 
15th April). In front of the tank is the Aground, where m Pwes arf peme on 
the occasions when people congregate here. 

There are the usual image platforms about the sides of both the Cave and the Entrance 
Hail, and also several down the centre of the Cave, as at D'ammatM. 

A goodly number of small brick and plaster pagodas and chatyas are scattered about both 
Cave and Entrance Hall, and the surroundings of the latter. The largest are noted on the 
sketch plan. There is also a remarkable ornamented stalagmite, see Plate VII., covered com 
pletely over with small terra-cotta images, about four inches high, of Gautama Buddha enthroned 
in the style already explained, surmounted by a series of standing images in plaster work and 
much larger. On the top of all is a small pagoda or ckaitya of the usual modern form. The 
corresponding stalactite, not visible in the plate, is profusely ornamented with images of 
Buddha in every attitude, standing, seated and recumbent. 

The peculiar position of tho Entrance Hall under an over-hanging ledge of rock, sheltered 
from the rain brought by the prevailing south-west wind, has led no doubt to the profuse 
ornamentation of the surface of the rock to a considerable height, as shewn in Plates III 
IV., V., VI. and VIL 

This ornamentation is the best sample of all of the type already noted as prevailing 
at D*ammai?& arid P'&rum, w,, covering the rock with impressed terra-cotta and plaster 
> tablets of all sizes, from four inches to several feet in height. The impressions are chiefly of 
Gautama Baddha enthroned; but they are nevertheless in great variety, and the J>ing l d or 
Church is represented in several ways, as also are various scenes from the legendary life of the 
founder of the religion, On the many small ledges and recesses presented by the na#tffcfi 
surface of the rock are placed images in alabaster and brass. This is a special feature of Ihe 

wall decoration of this Cave, due to natural conditions. 

* 

All about the Entrance Hall and the Cave itself, there is an astonishingly large deposit 
of figures of Gautama Buddha and yah&ns in every material and in every condition, 
besides a rnass of remains of Buddhistic objects generally. Many are quite modern, but 
some are of a type not now met with in modern Burmese religious art, and are exceedingly 
interesting from an historical and antiquarian point of view, as connecting Burmese with In^an 
Buddhism. They are well worth study, and probably from this Cave alone could be procured,, 
with judicious selection, a set of objects which would illustrate the entire history, of ,fiad- 
dhisin in Lower Burma, if not in Burma generally and the surrounding countries,, especially 
Siam. 27 ' , ; 

The great mass of the images and remains are in a state of complete neglect, but, as the 
Cave is still in use for purposes of occasional worship, many of the -figures are well looked after, 
and some of the larger exposed ones are protected from the weather by rough boarding. The 
Cave itself appears to wander indefinitely into the rock at the two deep holes marked in the plan, 
and that near the ruined pagoda is partly filled up with a great mass of mutilated images and 
broken objects, thrown together in an indescribable confusion. Every pagoda has been broken 
into for treasure in the manner shewn in, Plates IV. and V. 

The wo*d^ (Anglo-Indian***^ o*yoay>is Burmese, exactly corresponding to the English word < play ' 
in its various senses, zlt - Hli flft used for /#** * BuddMst bfrth-story.' The Ztt Fw$ is consequently a 
modified Passion Play. 

A more in this direction is being made by the Local aoyernment in Burma. 



838 THE INDIAN ANTIQUAET. [DSOEMBBB, 1893. 



5, The Blnji Cave. 

The B^irgl CaTe is situated in some low hills about 3 miles east of a village called, appa- 
rently indifferently, B'in'laiixg 38 and Nyanngjmi, on the loft bank of what is usually known to 
Europeans as the D6namJ Biver, but is really the B'iu'laing River.* 8 This village is about 
three miles "below DftyinzSk, and about 51 from Maulmaiu and 11 from That6n. At the 
foot of the Cave is the village of B'injl, which is rcaehod by hullook cart across jungle and 
rice-fieMs from B c in*laing Village. In front of the Cav is a pool of vory hot water from ^hioh 
a stream issues, 30 and over this stream is a single-plank bridge. The Cave itself is not situated 
at the foot of the hill, and a climb of from SO to 100 foot is necessary before reaching it. In 
the rains tho country between B'Wlahig and* B'injt is flooded. B*in*laing can be reached from 
Maulmain by ferry-launch to DfXyin,z6fc, B2 milos, and tlumcis backwards three miles by 
country-boat* Bullock carts can, by arwiitfonumt, be pnwuroil afc L)*in*Iaing w A special launch 
from Maulmain could, of course, bu moored at H'in'laiiitf, wliidi is a station for procuring fire- 
wood for the ferries. In any case more than one day is lunjcssary for the expedition. 

Ifod weather prevented the exploration of this Cave, which ia innoli to bo *re#rotted, as itia 
necessarily but little visited. Old and uo\v fuckul photographs, KOO IMato ft., takoti by the late 
Mr, R. Romania, tho Government Ghunucal Kxaiuimsr afc llantfuou, ia tho possession of 
Mr. George Dawson, the prgsont owner of tho lurries along |,ho rivers which join at Maulmain 
and of the little Railway i'rom Duyins&ok to That&n* htnvovw, fotiutmtoly show that tho Gave is 
of the ordinary lUmafiiiad&aa typo, though not HO pwfuwly oniauuwkjd m usual as to walls and 
roof. The plan has boon to placo a aorios of pagodas or fihaitym down tho centre and images 
on platforms along the sides* This Cave has, however, n. putfocla ji^t. outside it, which is 
unusual; and it will bo observed that this pagoda and thorn* nhmvu in tho interior are not of 
ancient form. 

The B'injt Oavo ia deep and dark, requiring tho two of Hpooial lights, but at the end of it 
is a pool of water Hush with tho floor, and a pagoda, so situated as to be lighted from a hole 
in the roof, or more oorrootly in tho hill Hide, 31 after the fashion of the artificial lighting of 
the Ananda Pagoda at Pagan (spolt. Pugilin and Pupin - - PAH PngAma), and of some Jain 
Structures in India. 32 Tiioro in a lino inflection uf tho Cave, bftth roof and wallH, in the pool. 

6, Contents of the Caves* 

Plate la gives an Idea of the groat vat*iui.y of imagcw and ohjocta io ho found in the 
Caves above described. Tho plate itself is from a photograph taken on the npot at Kogun. 
The, objects shewn in it were collected together for ntprndudaon front tho immediate neigh- 
bourhood of tho rained pagoda aprm which thoy aro piucud. Tlu*y am inoHtly of woodj but 
some are of torra-ootta, plaster and stono. 

The modern Burmese seated figures of Gautama Buddha aro usually dressed in, 
the garb of a monk, or ffinjl^ with curly hair drawn up into ft knot, on Iho top of tho head, 
and the lobes of tho oarn touching tlio Hhouldor; but sometimes itm Buddha in Hiill represented 
dressed as Zabtxbad5. In those Cave representations thoro is t however, considerable 



! This placo is locally i^ntifiud UH *'Ui(j riMii^niMt <f D'in'Uiliiff <r liinlutttm, tlio IttHi Taiiunff king." Tha 
tradition ia, howovor, probably a conftwod rof<r<j to tin* noiahli* iioin^ in \\\tm parfcn <F liiiyui Naunff ( =* Port. 
'Bpangittoco LBayiiy! Naunffift], 'IJayin* buiug Hjwlt l B'upnn') in in&ltdBt A. M awI if ItinH DA1A, the last, 
T*lamg king, 17 W-17B7 A. I). 

The DOntbmt and the Chftatoarit Bivorfl join at it faw titili'H ahovo DAyiniCk, al fnriri twtbor theBVlainff 
Jftiyer, which, after runnit^ somo SO mXla* t falln into tho Atlwmn, wmitt 25 milw ahovo Maili-iuu, 
** Kot mentioned ia the tat ffivou ia #, IJ* Qtmttwr, Vol. II. p. 8, ot. 
There are aaveral moh liulai in tho l"to urn Oavo givitiK Ana lfuot of I iht. Thow IM a mvu ut Muaiiff Faa to 



- > t . i. . 

Yate, Million to Aw> pp. 38-9 and noto ; Furuwon, Uittory / Indian Arehiieclur*, pp, I6 and 21 ^ 
Spelt ^ unHW and explained aa th great glo*y (6vil) f by tho Burmow, but with doubtful accuracy to 

'''-V 



DEOBMBBB, 1893.] NOTES ON ANTIQUITIES IN RAMANNADESA. 839 



variety. When dressed I . ZabubadS, tne ear lobes, thongn mncH enlarged, do not ton* the 
shoulder, and the large holes in them are filled np with a roll milch in the modem BtSmese 
fashion, and from this roll there is occasionally something thai hangs down to the shotflders (? a 
flower). The head-dress is in such cases a multiple crow*, with, sometimes, appendages or 
wings hanging down behind the shoulders. On both arms are large jewels, or perhaps short 
embroidered sleeves, and the trunk is clothed in an elaborate winged garment reaching 
apparently to the feet and richly embroidered. All this is much in the modern style. In 
many of the older figures of the Buddha as a monk, the top-knot, there being, of course, no 
crown, is much elongated so as to form a sort of crown. In others again the body appears to 
be bare to the waist. In several the sole of the right foot is not exposed, as in most, but not 
all, modern figures ; vide those in the Shan Tazaung at the Shwe Dag6n Pagoda ; also round the 
Nyaungdauk and P&dauk trees on the platform there, A good many thrones lie about the 
E6gun Cave with two images on them seated side by side, of which one is frequently much 
larger than the other and much more elaborately clad. Here the Buddha seems to be repre- 
sented both as ZabSbadS and as a monk. Often, however, the two images are identical in every 

. respect, making the explanation more difficult. 

* 

ZabtLbadd requires explanation. There is a story current and very popular in Bnrma, but 
not, so far as 1 know, yet traced to ^ny Jtitaka, according to which Jambupati ( Bur. pron. 
ZabubadS), Lord of the Earfcb, was a king exceedingly proud of dress and power. The Buddha, 
however, one day, to convince him of the valueless nature of bis riches, assumed his form and 
clothing without effort. Thereupon Jambupati became a devoted follower. The figures of 
the Buddha dressed as Jambupati, and of Jambupati himself kneeling to the Buddha in acknow- 
ledgment of his superiority, havo for centuries been popular in Burma, 

The serpent throne and canopy of Gautama Buddha is to be seen in Plate la in 
two instances, conventionally grotesqued in the style dear to the Barman. The material of 
most of the figures in the Plate is wood, but the present writer has in his possession a fine 
plaster head with conventional serpent canopy of much finer workmanship than the spe<ngi$& 
in tl^e Plate, and in tfye K&lyiin! ft&ng at Pega 3 * are stored several specimens in Blaster of 
Gautama lying upon a serpent tkrone with canopy. Modern figures of the u4dba and serpent 
combined seem to be rare, but a new one in alabaster was bought lately in Mandalay, which 
-wan explained to be a ** 8ijam0se Buddha (Y6d'ay& P'ayS,)." Also, among the treasures found 
at the palace at Jlandajay, after the ^ar in 1885, was fine and well Executed copper image 
of Buddha seated on ft serpent of many coils, vhich was said to hav.e been sent from Ceylon as 
a present to one of the kings of the Alompra Dynasty. 

Images pf yahfaw also abound in the caves, always in an attitude of reverence. Those m 
Plate la (see also Plates I, IV., VI. and VII.) are of a type quite unknown in the present 
day. Pemale figures seem to be very rarely met with, but there ? is one of chawteristic 
Burmese type in Plate la. It belongs to a fallen impressed terracotta tablet and represents 
a favorite character of the Burmese sculptor: Mat tacteyS (= Vasundlwa), Protectress of 
the Earth daring the present dispensation. 

It is obvipusly impossible with the materials at present at hand to do more than 
draw attention to this remarkable ftqld for enquiry, but enough Jw already beep said 
to shew how #Gh it is and how well worth study. 

7. Bas-reliefs on glazed terya-cott^ tablets. 

The importance of Thatdu^ as aa ancient home of the TaLafcxg r*ce is, of course, well- 
fcnown, and as it is now to be reached with ease &&m Mulmaja by ferry-launch to Duym- 

* Spelt Pfcgflg, aad pron, Pag6 ~ Pip Htttfo* S*ogerma*o oalls the country Peg* and the town Bag6 : 
Reprint, 1S85, p. 168 has Bag6 in P*gfc and p, 173 " Aft or B*$0." 

^r^zi;^^ 

Tiewtoe introduction to 



340 THE INDIAN ANTIQUABY- [DECEMBER, 1893. 




miles, and thence by a Small Railway, 8 miles, it is to be hoped that its ruins will at 
last be properly studied. UndEor'tanately, the time available during the visit now referred to 
was very*short, and the weathe/wet aud unfavorable for exploration. The chief object of 
interest is the MulSk Pagoda, or Pajftp'aya, as it is also called, of the usual Sinhalese type 
with square terraces, or procession paths, surmounted by a jrfrijw. Putting aside a discussion 
of the form of this pagoda for the present, it ' is worth noting that into panels in the lowest 
terrace are let, in large numbers, burnt clay tablets impressed with bas-reliefs. As this 
pagoda was built^ like most old Taluing structures of the kind, of squared laterite blocks 
the unrestored portions arc in a state of groat cluouy, and many of the tablets have fallen out' 
while others are much injured and likely to disappear nton. They are, however, for the ptu-1 
poses of the antiquarian of great importance, as exhibiting mudiicval manners and costumes, 
Many are mere grotesques, but others arc clearly meant to piutnro contemporary customs. 

These particular bas-reliefs wore carefully examined sonic years tigo by Mr. B. F 
St. Andrew St. John, now of Oxford but formerly of tlio Ifumiu Commission, and the detailed 
description given below is partly from personal observation aud partly from Jiis account. 8 * 

There 

one time from 
from photographs 

found at Pegu and Syriam. as The Pegu tablets urn all mid to 4 have been found round the 
entirely ruined square base of a pagoda, in the JSaiuguiuting Quarter, in what is now known as 
Mr, Jackson's Garden (but see below, p. 353 ff.) That thin ruined pagoda was once of great 
importance is attested by tljp existence in the neighbourhood of tho remains of an unusually 
large artificial tank, the sides of which were once faced with lateritu blocks. The ruins of the 
pagoda now resoiublc a square jungle-covered mound, and glafted war in still dug out of it and 
the neighbouring tank walls in considerable quantities,** AH regards Upper Burma, at agin 
similar tablets abound, and at Amarapura, Yule 40 observed the same style of decoration 
in sandstone on the basement of tho Maluttulutb'fln j& Kyanngf (Monastery). From SagaingI 
have photographs of 21 inscribed green glassed bricks from the ruined procession paths of ' 
the old SiSg6nji Pagoda thero. ThcKo exhibit what 1 tako * o bo MCOIWH from a Jdtalw or 
Jdtakas, after the fashion at Biuw'a,ut, etc., in India. Tho inHeri'ittioim ai'o legible enough, but, 
like so many old Burmese inscription^ not an yet intelligible, Tho lang nngo is Burmese with 
much Pali mixed wittf it, Every brick is tmmhorod, mul tho high munbors on those that 
remain shew what a large quantity muwt originally Imvo bum nut, up: <>. y. 278, 421, 573, 882. 

There is no need to attribute a foreign origin to tlioso tablet*, on account of tho remarkably 
good glaring, wherever found. Glazing, especially greoa glazing, is a very old at* in 
B&maftftadSsa, as tho following interesting facta will shew, 

There is still a well-known and important manufacture at T wauf fl/ 1 noar Rangoon, of what 
are 'now called commercially Pegu Jars, but woro known, until 1730 A, I,)., at any rate, by a 

* Spolt mraf)St!h'ii> s from (f^foS, tint ilnriiui fruit aail Mk, a landliiK plttiw. It ww f row tWi~ place that the 
moflsengrers of King DArAwa.il (l7-iaOfl A. ]).) HH<! to umlwrk on htmtn up thn Dmi^mut mui ^ thonoe by rowi 
ind Tauupngft and Yami^in to Anuuuimrn with tltin ftticl fruit, which in an K nmt a duliitiu^ to tho Burmeae'as it 
u an objuot of diHgust to JflwolNi M . ^uio iioti^ thi fact, o. *li n p.. l<II f fuutot. ttwmiNA (Toungoo} ifr 
always Tauntl u SanKorniano j HOU Hopritit, 1885, j> Jt . IfiH 



? " 15 " 717 ' ^ WMIOU ' ****** " f ****** A"Mi*n, MI. 01IJ-0 14, rjuotea Mr. St. John 



f a11 inhrtllitttllfc f Bawrf ttaw invuluahlo rcmaitts hare beeji 

*"* mil Whidt frtmi Hyrittttu ^ ttm iB awpwo e '* polt SamHyai 
Sorittii and Syrittn of ul<l writur*, 

"** f ^* M ^ ^ Pl through tho Uadmn of the ow 1 
Mame typ ' TIlOMO from ^ riwn tt f " <*** <X 0. Wee' propW ' : 



DECEMBER, 1893.] NOTES ON ANTIQUITIES :&*RAHANNADESA. 4! 



variety of names based on the word Martaban. The Pegu Jar is a huge vessel of pottery 
about four feet high, covered with a hard dark glaze, and was formerly much prized as a water 
jar in sea-going ships and for the storage of water and liquids in many parts of the world. * They 
were exported from Martaban and under the name of that port became famous over the 
whole of the East and even in Europe. Ibn Batuta mentions them in the 14th century under 
the name Martab&n as famous articles of commerce, and they were largely in use all over India 
and much prized for storage purposes in the days of Linschoten and Pyrard de Laval (15th and 
16th centuries). As early as 1615 we find a Dictionary in Latin stating this : vasa figulina an 
valgo Marfcabania dicuntur per Indiam nota sunt. Per Orientem omnem, "qu:m et Lusitaniam, 
horum est usus. f So that we see they early spread to Portugal and were familiar to the Arabs! 
We find also, in Fiance, Galland, in 1073, and the "1001 Jours/' quoting respectively Merdebani 
and Martabani as "une certaine terre verte" and "porcelaine verte." In 1820 Baillie Fraser 
found imitations of the Pegu Jar manufactured in Arabia and called Martaban ;* a while 
writing so long ago as 1609, De Morga, Philippine Islands^ Hak. Ed. p. 285L, gives an 
obvious reference.to the Pegu Jar, when he says : " In this island of Luzon, particularly in 
ike provinces of Manila, Pampanga, Pangasinan, and Tlocos, there are to be found amongst 
the natives, some large jars of very ancient earthenware, of a dark colour, and not very sightly,, 
.-some of them of a middle size, and others sraalle'r, with marks and seals, and they can give no 
account from whence they got them, nor at what period; for now none are brought, nor are 
they made in the islands. The Japanese seek for them and value them, because they have 
if-Giindl <mt that the root of a herb> which they call c7ia (tea !), and which is drunk hot, as a great 
dainty ;and a medicine, among the kings and lords of Japan, does .not keep or last, except in 
these jars," and so on. The jars were known as tibors, and, jinder the name gusih, were 
similarly known and valued among the Dayaks of Borneo, as the Editor of De Morga tells us, 
inferring to Boyle's Adventures in Borneo, p. 93. 

Wflaencesoever, therefore, the Talaings and Burmana. got their art of glazing "with 
lead-oar," 43 as Alexander Hamilton puts it, it is clear* that an art that had reached the perfeeiaoa 
of (the Pegu Jar, and had become famous in trade throughout the civilized world as early as the* 
' lAth ceatury, must have flourished vigorously in the country quite early enough to be contain* 
porcaneous with the earliest date we can reasonably%ssign to the existing monuments in which 
the .glazed bricks are found. 

As to fixing dates when glazing was actually in use in Burma on a large scale, 
the following evidence may be useful in addition to that collected by Yule, s. v. Martaban, in 
mbson-Jobson. Mr. E. H Parker in his Burma, Relations with Ghina, p. 12, says, quoting from 
OkLmese Annals, of the king of P*iao (Burma), that " the circular wall of his city is built # 
jgreeaish glazed tiles .... their House tiles are of lead and zinc .... they have a haijdi^d 
monasteries, with bricks of vitreous ware." This quotation, Mr. Parker tells me* is 'Iran the 
Haa History, chapter on the T^an (]3urma) State, and refers to ifce doings of the T'ang 
(Chfcese) Dynasty (A. D. 600-900), and apparently to knowledge t*dga&e<i in the year 832 
A. IX He further kindly gave me the following quotation from Fan Ch'oh's wprk on the 
Southern Barbarians : " the P'iao State (i. e. 9 Capital) is 75 journeys south of Zung-ch^ng, 
and communications with it were opened by Koh-lo-fSng* In this State they use greenish 
bricks to make the city- wall, which is one day's journey in circuit." The date of K0Wo-*ng 
is 748-779 A. D. ; 

" A fin* oolleotion of quotations extending from 1360 to 1857 A. P, su^ortmg the above stated facts i to be 
found ia Yule's JBTotoWotan, page 428 f. BntO* is wirong in supposing the words Pegu Jar to be obsolete, for 
the artkle is still well known in Rangoon and B^mna generally to Europeans to tlus day under ttat name. See 
WayTMther.Vol. ii. p, 476; and the valuable quotationa ^ t Wdson's Zt* *f & 
ppx. p. Mr. Low, a rery careful obaerver, in b. Geol^cal [O^Mm -of PbrteM of the 
Bu. (1883) Vol. xviil. &. 128-162, also makes iOie mistake of thinking the Pegu Jar obsolete. 

r 

1386 X D. ^ but ihiwas a miatake. 



342 THE INDIAN ANTIQUARY. [DECEMBER, 1893. 

The tablets at Tliat6n are found imbedded in nichos in the second terrace about four 
inches deep and with a little over two square feet superficial area. The representations on some 
of therii are as under, and the description shews them, I think, to bo, like the Sagaing tablets 
and the sculptures in India at topes, representations of JataJtys, or Zitt$ 9 as the Burmese 
say: 

(1) JToiir bearded persons, with faces conventionally grotcsqtied, riding an elephant, are 
being pelted with stones by two youths on foot with their jfw* l rJ** tncked up. One of the 
figures on the elephant has his hair tied into a knot on the foreluwl in Shim or Karen fashion. 
The youths have theirs in a knot at the back in the fashion* 8 prevailing till further East. 

* (2) A roy&l figure is riding on a horso and another royal .figure is on foot with an 
attendant. Wavy lines (? the sea) form the background. 

(3) A royal figure kneeling before a MSitla& A remarkable dosigri in Burma, but com- 
mon enough in India. See Ferguson, JKst, of Indian Artiltifoehin; pp. 104, 312: also 
Cunningham's MaMbodM^ Plato VIII. %. 2. Tina picture i tioinjmmhlo with that of the 
ISTAgas worshipping the tristtta at Atnaravalt, givon by Itarguuutm at p 4<5, whore there is no 
doubt that the trisula is an emblom of Buddha** 7 

(4) A gpoat man, is sitting under umbrellas* A man, knotting to his right, 1$ smiling 
and presenting something in a box. Bolow 5s a pony tied to a trco untl an attendant kneeling. 
Both kneeling figures have their hair tied in a knot at the nkle or hade, and their loinp girt. 
From this last circumstance an unusual thing in the prcHomtu of a groat man J</ jnight 
perhaps be conjectured that pit-augurs have arrived from a dibbtnao in a hurry with, a 
present.* 8 * 

(5) A woman is kneeling before a prince, and in front of them in a wan on a foujvwheeled * 
Cjart drawn by a pony. 

- (6) A well-dressed man and woman; in a curiottfl antl romarlcaMo cart drawn by a pony, 
are in. front of a potter's house* Horo OHO man is turning a wheul, another is slmpipg a pot, 
and a third is kn,eading clay. All tho figures wear their hair in a knot 



(7) A princess is seated among her wbmon, ono of whom is hanging a man by a rope 
jbhrough a hole in tfyo floor,* 

(6) A king on h^ throne, and an attendant on either aido j girt about tho loins, hair in a 
knot at the back, 



** Sp.ol$ pueWtt, a Burmese Cotton or silk garment worn by num. It fo a kind of pottiwutt woun<? round fh 
waist, and is tuckod up botwoon the logs when anything requiring atfility cr twty IHLH to lw done, " Gird u 
the loins of your mind," (I. Pot. i. J13), would bo a rnotepUnr at cmoo untloviitiiml in Iltirmii. 

The Buwneso t,io tlioim in a knot at the top, OH !H oou i tho mmlcru imnw* of Oautuma Bn<ldha. A rea,l 
Taung^ft (BOO ante, Vol. XXI* p. 3710 utl]l woaw IWH httir as in tlui ba.roliof, atul MO <Ui tliii Aimitumo and Cnmbodians- 
Tho Tamils and Tolujyus of South India frotjiKmtly do tho HU,ma akq. I havu in my i*HHMiim ft knoolinjr figure, 
in Sagaing marble from Ainarapura with tlio hair tiod at tho baclf. Tho Omntmdwn Intfuoacio viniblo izi these 
Cablets may help to fix tho dato of this Pagoda an botwoon tho 6th and 10th tumtury A . I). &*o Jmg o 854 f,, port. 

It is vry easy, by tho way, to raiwtako tho va/ra for tho trftf to in imilMtiiifit M*ilptru, 

See ant, VoJ. XXI. p. 381, and Ovrfol'i Tour in llurma, p. II. Tlwwi in a, Htrotw iuniloniiy in aotlqnwiM i 
Burma to Attribute all Hindu HymbolK to a pro-IJuddhiHt Uimlttlmu. Thin itfinitoi all TAntrik iuEuenoe o^ 
Buddhism in Burnui, which, however diBtaHtufal to tho modern Bunimn, in, I think, a (taiwwmri thing to do. It 
certainly cannot bo done in diacuKsinff any Buddhint romainM in India, mul tlvtru nro iimiiy aiirn* of TAntrik 
Influence in the ideas pf the Burman BudtlhJa* of to-day, Plmywj ( JT|. Num. OrfenJ. VU I II. Part I, p. 88; falls 
ipbp the " Hinduism^ miBtako and BO doHcribos what in ft eoavoutimufcl Buddltint ctuiilyn on a " Pogu Medal " as 
tje trident (MMa) of Biva, moralising accordingly, Tho latut work on Muih pointm writUm in Bwma, GraJy'fl 
tivfldrMyMewppatfo, 1892, sticks tightly to jbho Buddhaghrtaa an'd pru-Buddhiatic Hinduism th<iorii, 

# But see below No. 8. 

i' S *\ Johl1 J M f n ^^o^ oxplanation of this. In erory Taking Imnno thoro in a room sot apart for the 
4e*p in, and this haa a hole in tho floor. Lovora oomo under tho houno and put thoir handa through A 

^ 0? ' ? ' tiX <W * taoir * *** ri * ht 



DECEMBER, 1893.] NOTES ON ANTIQUITIES IN EAMANNADBSA. 343 

(9) A king seated on a throne with people kneeling before him. In the background is a 
nan being, "elbowed.' ." 

(10) A man in a garden, or forest, has hold of an enormous serpent. A prince, is seated 
on the ground with three princesses kneeling on his left,' one hehind the .other. The head- 
dresses are all of the well-known , Naga type in Buddhist (Indian) sculptures, Tbe dress 
otherwise is Burmese. 

(11) A king is seated on a throne, and an attendant kneeling is announcing the arrival of 
the queen. The queen, gorgeously apparelled and grave of countenance, is carried on a seat 
on the shoulders of four men. Behind are umbrellas, fans, swishes, &c. 

(12) A prince is standing on the hack of a man stretched on the ground. A man in front 
has hold of the victim's hair with one hand and holds a sw.ord in the other. Behind are t\vo 
kneeling women. Aroimcl.are elephants, buffaloes, pigs and other animals. 

The bas-reliefs at Amarapura are merely humorous grotesques, but those from Pegu 
(and (?) Syriam) had evidently a more serious meaning. X great*number represent, no doubt, 
what we should call "foreigners," who to the ancient and m^dissval mind were largely people 
endowed with terrible faculties, features and forms. An attempt has been made to depicfc 
these mythical peoples in detail, and we find them endowed with stout formidable bodies and 
the heads of fever}* creature known to the artists: They are generally represented as being 
naked as to tho body atitl legs, and clad only with a cloth round the loins, no doubt^in the 
fashion of tho poorer classes of the "time. The glazing of all the tablets is good and regular, 
and the colors prevalent are white, red, green, yellow, black and blue. The blue colour of some 
of the bodies represents perhaps the dark skin of the supposed foreigner. One of the tablets 
represents two female figures, naked from the waist upwards, and clad only with a short garment 
drawn up tightly between the legs after tho fashion of thp Malay sarung, and of the lowor orders 
of Siamese women, vide Orawfurd, Embassy to Siam, p. 115, illustration, which confirms the id$a 

that these grotesque figures merely represent the people of a foreign nation. 

* 

On some, however, of the Pegu tablets are representations of great^ersonages of the time 
elaborately clad, crowned and jewelled. (See Plates IX., IXtf, XII. and XIIL) Only one, out 
of over a hundred found at Pegu, 5 * has -a legible inscription on. it, and this inscription^ 
is, so far, largely a puzzle, which is disappointing, as there is no special difficulty in* 
reading the characters, since they are of the square lapidary type' -common in these 
parts up till q.uite lately. Plate IX, gives a reproduction of it, and below is a tracing from a 
photograph, on. a- scale of '7. 




The language may be either -Taking. Burmese br Shan. Assuming it to be Talatog, 

wl^rsTpnniHh^ThTperBonto be punished is made to kneel down and bend forward. He is then 
struck violontly batwoon the dmUm and somewhat lower by the elbow of tf pmnsner. Ine pain cause* 

18 Ton very few is there any sieu of I lort inscription. I hare, however,_ ri^oe found 
Rangoon, presumably taken from the same site, and having precisely tte same ifflonptum as 
in a more curBwe form. It ia shewn in Plate XX* IK>W, see IMo-Okm^ Vol. I. p. W*-."* 
curious mistake of saying that there are no inscriptions in Lower Burma I The opposite the fact, 
tionately there are many more historical inaoriptions in Burma than India. 



344 THE INDIAN ANTIQUARY. [DECEMBER, 1893. 



as the characters (y and * ^\ would load one to suppose, it is apparently translateable. 
Transliterated it seems to run pretty clearly, thus : 

Kwan p'nin ////?. pa mat licat. * 

By exercising considerable license in spelling, arid in* road ing fcho letters, sense can be made in 
Talaing out of all the words, thus : 
Kan I priatt 



Son I female I nom. case 



do 



frienls fl3 ever 



Wife or daughter 

Bnt in order to get thus far we have to mis-spoil Iwn, which should bo, transliterated kaun 
and not JCWCM, and to read the a/M/^ra KS as fa , and. tho a/whams QQ$ Jl8 SoR' This last 
reading, however, would Unallowable. Tlus liwi* word can bo variously ivail in Talum** as Ut 
lamot, la-wgot, or la-toot, according asiho first aMiani is mid a CQ , Qj > ^ or P$ , B!J 

The meaning of the scfttenco thus read, which would lx #ood Talaing so Fur as regards 
grammar, would be : '* the wife who is a friend for ovur/* I am vory loth to accept such a 
reading, us it would be against cpigraphta oxporuuuro* 

'Assuming thelanguago to be partly Burmoao or Shftn, and partly Siamese,, for reasons 
given below, wo get the following result by transliteration : * 

* ' Kwaup'ra ' \ AlahttptmuU I hwt 

t (thej noble | MuhilpunuU | dt'{l<aicd -- built 

There is only ono <lifliculty in this reading, and that m in muling tlio t&aJtttrti (cT as ;>W: 
there being no sign / in Burmese or RhAn, Th nksham \f\ ml on t<mt> is wiuHtanily used* 
for malid. Tho indistinct akshara Cg in thp lant word would, if iho languagu !H linrmese, "be 
read /*, and if Shan lot. Botli words moan tho Hatnci thing, /. r. f jirinuvrtly rolLnsed r r 
secondarily ' conHeci-ated,' ' dedbitod,' 'built in. honor of,* But whether the language is. 
Burmese or Shftn the first two words would bo Siamese titles. Aw w;i ( r (pron, 
to^'m) means H noblwman, 1 "* ami Httuh puopln in Siiun often havu a Pali imino or pcwowiJ title. 
The Mahftpamafc of tho toxfc is a legifcimitdu form fur uuch a naino ur title, Htniicling ftir thp PfUi 
MahapamatA, either by Bhorteninytiti tlui nual way, or in fnll. lioc-ano ijio </My rft 
ma/ be legitimately' i-ead as t, or as < + PA]i Kviltxod optnt vrnvcl, <1 or or i or tf or ?*, 

Siaraoso nobles did, wo know, froqcntly visit liatiiafirmilAHa on iiitgriifiti^cN intcl <liit cr,edt 
bnildingB ^ni ooiiHequeneo. This pftrtiqilnr tnatt may hnvc clone KO itml wnli'iril nn inwjwption 
to Ijo cut in his honor locally, and tlij lapidary may 1mv iiMt.'ti his own lan^naps which, liowever r , 
^t tlie..timo that .tho Htrucfcitrow in iho tiuiglNutrliooil wtsuj ImiU/ 1 * was not likely to have been 
Burmese, though it might have boon Shan, 

'.But the inscription md,y bo puroly Siamoso. Tho *lmni(li>r !M wlmfc Tayhrr, rte 
^ZpJloK Vol. IL, p. WO and olso.wlu)ro, ^,ll,s tl tf i KIOIIHU ctliinm-liT of Hurmn," m<ninfr 
clearly thorehy ( v . S45) th^IJtinuestJ word ki/n,nkst} (<>}t>M, h lp ,M,iry xrripl, i-|iitfmph). And 
although ho i ftltogetlior wt-on^ in liiw iiloiiH as to ii* dist.ribuiioit 'in 'ihirnia, hi H|H*WH that it, 
was in UKO about UuiigkAk and in Siain ^ncmlly. Such u Hi*tik*iivn UK fchut wu lutvo Uforu us- 
s r ' so fura . H ' 1 



_ 

*> To bo rua<l*fru'ijr s tlm woni niuwt b ruwl //<;/, ' ' 

' W> auihor<lf th< ' S ' W "' HMiovaTy n vv ( (.Vannimi-, -to, r for kindly 



1 ^ 1 '^ /W !? " ltly hn pHlind * any Utl " " f ""Wlity, iM'inif tin* low**,. Tiki- tlto tb 

ptttyA> 1>H LAanK ' MftllMr * ud K . WI ' A " r<iyul '" 



n A!Ufn th f^ ei ? tfbourflo a whonco thy tablnfc omiiu tn lut that of tlm Kynik|i k fiii V^A (HI 1t, 



n 

of OtfmLflU ! *f ^/^wptioncan.bo outy at prcnrint eoujootunid to bo oio tiiuu uftor tho Biuiuwu 

01 vawuqai* w the 18tk cetttui7 A. D, Seo jooaf, p t 355. 



.DECEMBER, 1893.]. . NOTES O3ST ANTIQUITIES .IN- RAMANNADESA. 845 

If- then this stone commemorates the visit of a Siamese -price or noble to Pegu, ife is of 
interest and some importance as historical evidence. Until disproVe4 I am inclined to 
accept the secomd reading as the correct one. Another possible conjectures tetbe 
nationality of the person commemorated by the stone is that he was a Talaing nobleman 
with a Siamese title. This is liistorically reasonable. 

On the tablet, already mentioned (ante, p. -343), shewing two grotesque female figures 
is an inscribed monogram, of which he accompanying cut gives a full-sized tracing. The . 
characters of this monogram bear a strong resemblance to the lapidary character of Burma. 




The Pogu tablets- at the Phayre Museum are then clearly of two iypes grotesques 
and portraits, and, although all are said locally to be from the same place, i. e., Mr. Jackspn's 
Garden, I believe that this is an error, and that the grotesques oame from the garden, and the 
portraits from the, neighbourhood of the four colossal figures of Gautama .Buddha, about six 
miles distant, known -as the Kyaikp'un Pagoda.- If this belief is correct, the inscription jusfe 
examined would- tend to shew that the Siamese had a Hand in its erection, and for external 
evidence of such a supposition may be consulted Ferguson's statements and plates in his 
tHitory of Indian Architecture, at page 663 f., and especially at page 680, 6 * 

The grotesques divide themselves into four groups figures marching armed, figures* 
fighting, figures in flight and figures in attitudes of supplication. It isaay be, therefore, fairly 
guessed that they represent the march, battle and defeat of a foreign army, such as i&si* 
of Hanuman in the Rdmdyana,, the 'story of which, by. the way, is quite Well baewn in Burma 
as the Ydmaydnti, or popularly as the Ydmazdtf 7 . 

8. Images and * enetmelled ' .pagodas at Thatdn. * * 

Perhaps the mo'st interesting thing yet unearthed at Thatdn ' is a stone image in bas- 
relief about three feet high 7 which was found quite lately, at 14 ft. below the surface, In- ' 
digging a well in a garden near the Shanzft KyaungS. ^ The owner has noy set it up on a 
modern' Burm;es& throne, or'^aKwS, beside a ptpql tree-'on the neighbouring road-side, ai*d lias 
built a tazaung (tuns'awngt a building with terraced roofs and 'umbrella* top) over il. TW + 
image is now entirely gilt, and the throne and tazaung ornamented with modern Burmese 
* glass*' and gold decoration. The money for the purpose is being collected from wersnippers 
on the spot,* and perhaps the owner will, in the end, make a small living #at ef It, as does the 
guardian of the curious P'6p*d images. 68 ' * 

The image is that of a man standing tapright, with long arms, bread shoulders* large- 
lobed ears, and curly hair. The right arm hangs down straight bat the left is doubled up so 
that the tips of the fingex* touch the top of tike shoulder, Uiader the arm-pit is a representation 
bf a palm-leaf MS., covered over with a cloth, in tip style still in use. It bears a striking 
Resemblance to tha colossal Digambara Jain figures of Western India sfcewu; ante, 
Vol. II p. 353, and in> Fergueson's ffistory'of Indian ArMtesture, p. 263. It is not, however, 
naked. 6 * Bad .weather prevented the takmg<of a photograph of this im'age, but it is well worth 
reproduction and study. , " ; * 

fl6 The point is, of course, at present v*ry obwonr. See post, p. 354 f., for further arguments as to i$. 
* For *A soe above, note fiCL The pictures in Cteewse's B^w^a tf Tulst D&s may be usefully compared 
with these grotesques ; see Book 71., LankS. , - ' . 

* See ante, Vol. XXI. p. 881. He batf started a box Uritb a slot in it in April 1892 ! 
The statue at Kfirkala (on* Vol. II, p.'8W) is 4aied Saka 1853 = A. B. 1432. 



846 THE INDIAN ANTIQUARY. ^DECEMBER, 1893., 



There is in the courtyard of the SlnvSzayjln Pagoda at Thatdn, and again at 
near the point where the Government Telegraph ^cable crosses the Salweeii from Maulmain, a so- 
c^Lled eMmelled pagoda^ locally "presumed to be of great age. The /'vS, as well as the upper 
rings of the pagoda spire itself, is covered with glazed ware in several colors, The pagoda at 
Martaban, which is quite small, has a peculiarly venerable appearance from having been split 
from the crest downwards by a young ptyttl tree, which has taken root in the rfS'S. 

The enamelled appearance is produced by Bailing on to the brick and plaster work small 
plates of lead covered over with a silica glaze in various colors ; brown, grey, yollow, gold and 
green. The antiquity of the work may be well doubted, as the plates at Murtaban, at any 
rate, were fastened on with Iforopoun nail**. 01 Tho Great Kyaikkauk Pagoda near Syriam is 
similarly "glazed." (B, 5. Qascitecr, IT. p. 288 f.) 

9. Kemarks on IPfcgodas. 

The form of the MulSk Pagoda at Q?hat6n has boon already commented on, being 
that* of a Sinhalese dagaba. 63 That is, it consists of tlmnssquhi'o tiort'iun'SHimnuuntdd by what 
was a $tupa t and is now, affcqjL' restoration, a mtMlcrnix.ctl pagoda with Mio usual con volitional, /'ft. 
These terraces represent the three procession pathn Found run ml all Siuimlosu f/m////^. 03 The 
style is repeated at Borobudur in Java, but, wiUi fivo proa-ssion put 1m in plan* of three. 
That the Thaton sample wus not an iKolatiul iushuiuo in Raimmfiwifisa, has luvn ulrtiiuly noted, 04 
and that the mere form itself does not arguo antiquity ran ho smi from tho S&'byd Pagoda 
at MyinguJi, wJ^ich was built under B6dop*ayft in 3.810 A. B,, whoro precisely th6 same 
arrangement occurs* 

This leads to the reflection tljnt form alone can never bo roliod on for estimating the 
age of a pagoda in Burma, bocanncs o tho ttmdonuy In gn buck fa the old typo: <?, r/., the 
great Kanng'rnfido 05 (royal work of morit) Puffoda neat' Sa^uin^,* m tin* ilnin t>f wliieh i,s known* 
to be about 1650 A. D. 07 and which IH a #hf]a wii.li Htono' railing ufloi 1 tho Jiliilsfi typo : 6. 0., 
also, tho great pagoda ofBodop^yu (1781 to 18&* A. I),) ud Myiiifrnn, whidi, had it been 
finished, would have been a attiyn raised ttjK>ri a mpiara bast*, in tiumi approved ancient form, as 
may be seen from tho modal at/ill wtintnig aii Myrn^tni.M In U<, villu^o of Syrian), OTI the high 
road to tho-Kyaikkn.uk Pagoda, just facing \vlutt. inusfc liavo Iwen ib(J oltl wtnl. gato of the city 
walls, is a smjill ruined pugotla of tho true *//* ty|w It in ono of iltiHuuti KTwall pagodas, 
also mostly in ruinn, but not of aneiont form. To thrno I would add tliu rcrnaiim of the 
Mahtohfltl Pagoda at Pegu, tho dato of which IICH lwt,wcun IftM A. J>*, and IflSl, and the 
resemblance of which to a trno t*tii)*a I"H most rumiu'kublo* 

That the efongatod pagoda of Buj*ma at tho prosont day is 'tho linoal doBOondant of the 
dagoba of Buddhist India there can be little doubt, but, mvintf (o 1.1o ivc.nm'ii(! of ancient 
types in modern times, all that can be predicated of any particular aanaplo from form alone 
isthat the^ greatly elongated spiral form is not likely to duto beyond a century, or so 

* Portnguciflo, tbroiiffh (?) Arabic*, form of th TulaW M Attiimn, KttrDuwti Mfjkiunui (HIHJ ulno tJra'wfurd^jp. c^} 
am P^i, Muttiina. In Wilson's Jtarmrm War, 1827, it appinirM iw MuutiuiUk 

A devout wt/iM*, or Hubordinntci tnttffiHtrato, <?auHo<l ttiti luwtNluiiiilliiLtrm to bn wli!tfl-wiu1u*(1 in honor of now 
year's day, 1264 (B. M. - 14th April 1803), Thoro in wo KWMit^r tioHtroy^r ti' iHUMi-nt iiwinnniMitH hi th wor 1d than the 
devout Burmese " wrto^wr" of HaoriNl builOinftH. HIH lining at, lluiltllm <nyA iti tH7<i IMMIMIH! il> < In juitatum thither 
of Bflje&dralala Mitm on bohalf of tlui Ii<m^al Govornuifmt, and riwiiltuf I intlni tmw woU-ktiown voluuiii, HiMha QayQ* 

BiuholoHo viHitora hnvu nMwffniiod thw. 7?, J^, tfawttw'^ Vol. H. p, 717, . 

FergUHson, Intl. ArrMt. Oh. viii. and pp. 681, MM,'! fl\ Aiitimuu, Mnmitdtiy fa M<*mi*'tt, J8 : StruttoU, . 



f ,,, 

* There is a minor inKfemoo at Martaban of olitiunKly im ^niti IL^O in the S.-K IN irm>r if tlin rmirtTurd of the 
a-b^ndan Pagoda. ThiH rfrti/ofcft, for 0110 can hardly mil it unyihltitf 'lw, IN a i^litHlriml Hlrurtuw Un foot high 
and tenfoot in diainotor, Hurmoinitod by thn rowal JtuiniuiMj iNi^MluHpint uwl i* ft It rlwn out .f Ibiro Hqnitro torraoea, , 
wnioh hare boon evidently HupcrimpoHwi on on old bow. All tho oruaini'ntuliuti in mtKlitrn liurDiciwi : four niches 
%t tho basQ of tho oylindor, and four fiwtfiUMjAiM ut tliii crniw of tliu upjwnuuKt torittcw. 




, , 

Spelt Chaohk6oS , pron, Sitkain ff and Saffaitij? s I'fiji ,1 Ayapwra. 



pe aoo , pron, Sitkain ff and Saffaitij? s I'fiji ,1 Ayapwra. 

A* ^ V?* ^ an inscri P tioii of ^ a t historical importance in tho wurtyard-t'tV^ Tulo, Am, p. TJ and Appx. 
Of this I have lately procured a hand copy, Soo V ulo, 0*. . p. W. 



DECEMBER, 1893.] NOTES ON ANTIQUITIES IN RAMANNADBSA, 347 

back. The great sample of the elongated style is the ShwSdag6n at Rangoon, which is 
historically known to have been continually enlarged (i e., to consist of a series of pagodas 
built over smaller ones), from the days of Binyiwaru (14461450 A. D.) and Queen Shinsibii 
(1453-1460 -A. D.) of Pegu to those of S'inbyuyin (1763-1775 A. D.) of the^Alompra 
Dynasty, under which last ruler it finally attained its present shape and height in 1768 A. D. 

I hope in due course to return to this important subject later on and to examine the pagoda 
forms of Burma in detail. 

10. The Sfcwa$a,yattng at Pegu. 

The enormous recumbent figure of Gautama Buddha, the SlxwdSftyaung, as it is 
called (see Plate XVII.), in the Zainganaing Quarter of Pegu, has been noted by Mr. Taw Sein Ko 
(ante, Vol. XXI. p. 384). This evidently was one of the sights in days gone by of a part of 
the town that was set apart for the priests, .for the Kalyani J>Sng is not far distant, the forgotten 
pagoda with its huge tank in Mr. Jackson's Garden (ante, p. 340) is close by, and the MahachSti 
Pagoda is not far off. It had an enclosure of its own surrounded by a wall. It is now a very 
prominent object of red briok on a platform of squared kterite blocks, but the restorers have 
begun on it and plastered the face already, and no doubt the efforts of the pious will, in 
time, result in. the plastering of the whole body. To the antiquarian it is remarkable for having 
a lost history. It is probably about 400 years old, and yet there is no history at all attached 
to it ! What story there is about it is in fact an example of the utter extinction that at 
times overtakes an Oriental deltaic town upon conquest. Pegu was taken by Alaungp'aya 
in 17S7 A. D., and utterly destroyed for a generation. So completely were the inhabitants 
dispersed that, when the city was repopulated under S'inbyuyin, who conciliated the Talaings, 
about 20 years after its destruction, all remembrance of this image, 181 ft. long and 46 ft. 
Jugh at the shoulder, had disappeared ! And this, though* it was within a mile of the new 
town .and surrounded by monasteries! The place on which* it was situated ha become % 
dense jungle, and the image itself turned into what appeared to be a jungle-covered 
hillock, or at best a tree-bidden ruin. In 1881 the Burma State Railway ran past Pegu, witMn 
half a mile of the image, and laterite was required for the permanent way, A, local contractor, 
in searching for laterite in the neighbourhood, came *oross a quantity in the jungle, and cm 
clearing the place uncovered the image, which has ever since .been an object of veneration. 

A similar complete depopulation seems to have been effected at Bassein about 89 1760 A. D. 
by Alaungp'ayfi, for the British Burma Gazetteer accounts for the absence of native histories of 
Bassein by the utter destruction of the town that then took place. 

U, Some details of the Plates. * 

Plate I. 

The small figures in part of a circle at the top of the drawing represent the S^ngi^a, 0* 
Church, seated round the Buddha, who is not visible in the plate. I have a o&rioas brown 
glazed brick from Wul>6, which shews four figures seated in a ftwwy or wgat. It is 
inscribed with the words, in clear Burmese characters, "Tatiya 8<*gk$ywidto& Aan," which in 
Burmese would be read TdUy& JHngtfyandtin ban, and may be trasslated, *the picture of the 
Third Convocation hearing the precepts of the Buddha." SW, to the modern Barman, is one 



is the holding of such a convocation : Tim me*ns "having the appearance of." It is note, verb. 

A careful comparison of the figures shewn in this Plate with those described in the next 

will shew that the figures of the Farm Cave a,re identical with those of the Kbgun Cave in point 

of age and character, ' *. 

See ante, p. 18. There is a jreomnbent Buddha at Pechalmri in flb*n 145 ft long; m Bowring' a 0fa* 
I* 167 : and one in Bangkok, 166 ft, long, op. c&, L #8, 

w This Third Convocation ' is a great landmark in Burmese ecclesiastical history. The Burmans ea by it 
4 fUrti Third Council, which, acwfca* to them, was held in the Year of Beligion 235,236= 307 B. C. Also Maori, 
ing to tjiem, it was as a res*}t of this Convocation that &*7 ^pted the ud4hi&t frith. "See Bjgapdet, Life and 
legend of <tac&ftma, II, 133 ; ante, p, I& 



343 



THE INDIAN ANTIQUARY. 



[DECEMBER, 1893. 



Plate la. 



<r^ 





<crx*j5^ 

^* A ~S\ ^-~- --y^ 
V^J/ 




0)* 

*, 

_**, 
/ ^. ""I 

k* Y J 



w <cx^ 

v*-^ 






or 




DBCBMBEB, 1893.] NOTES ON AKMQUllflBS IN EASlANNADESA. 349 

1 - 
Explanation of Index PZafe J a . 

Figures (1) and (2) are two figures on one throne (j>Hrfi). Fig. (1) is the Buddha in 
priestly costume Fig (2) is the Buddha as ZabftbadS. In this case the sole of the right 
foot is not exposed. The material is wood. Fig. (3) is a "Shan Buddha." Priestlv 
costume ; the sole of the right foot is not exposed : material, wood. The same is to be said of 
figs. (4), (9), (11), (12), (13), and (14), all carved in a series of thrones or niches in the same 
piece of wood 5 also of figs. (33), (34), (40), (41), (43). Fig. (35) shews the same in stone. 

Figures (5) *nd (6) are priestly disciples in the attitude of adoration: material, wood 
So is fig. (7) : material, stone. 

Figure (10) is very interesting as being a * Cambodian totter " in wood, exhibiting the 
four Buddhas of this dispensation, Kakusandha, K6oagamana, Kasapa, G6tama. 

Figure (8) is 2abfcbad$ in the attitude of submission to the Buddha after his con. 
version : material, wood. 

Figures (15), (16), (17) and (18) shew the Buddha seated in the coils of the serpent 
Ananta, as on a throne. The serpent is three-headed : the three heads being grofeesqued and 
conventionalized in true Burmese fashion. In both these instances the Buddha has both soles 
exposed : material, wood. 

Figures (19) and (23) shew what is known in Burma as a " Sftmese Buddha" (Y6d'ay& 
P'ayd). It is winged after the fashion of Indian and Sinhalese Buddhas : material terra-cotta. 
Fig. (36) exhibits the same in stone. 

Figures (20) and (37) shew the Buddha as Zabftbadd: material, wood. Fig, (24) 
exhibits the same in terra-cotta: and fig. (39) in "stone. So does fig. (42) in stone. Both 
soles are exposed, probably, in each case. 

Figures (21) and (22) are two figures of the Buddha as ZabftbadS on one throve* 
case the sole of the right foot is not exposed j materials, wood. 

Figures (25) and (28) exhibits the Buddha in priestly costume, both soles exposed; but the 
type is antique. 

Figure (26) exhibits the head of the Buddha of the Shan type in plaster* 

Figure (27) is the background in wood of a throne and had originally an image fixed on 
to it. It is chiefly interesting as Shewing symbols of the sun and moon (?), one above the 
other. 

Figures (29) and (30) shew the janitors of a shrine, much in the fashion common on 
doorways in Ceylon and in Cambodia. Material, wood. Compare Plates IV. fig. If X %, 8, 
XIV. fig. 16, of Forchhammer's Report 01* the Antiquities ofArdkan for similar %cres. 

Figure (31) is an image of Mat>6nday6 in terra-cotta* 

Figure (38) shews two images of the " Shin Buddha" seated on the same throne: material, 
wood, 

It will be perceived that the pagoda, at the foot of which the images have been placed, has 
been broken into for treasure. This pagoda is that ststfn again in Plate V. 

Plate lit 

Tliis plate shews the elevation of the Entrance Hall of the Kigun Gave, which is alluded to 
ia p. 336, ante, where a sketd plan of it is given. An examination of the plate through a 
magnifier will shew the extent to which the rock has been ornamented by lines of terra-cotta 
tablets, stuck on by cement and faced for the most with representations of the Buddha seated 



350 



THE INDIAN ANTIQUARY, 



in priestly costume, or as Zabfibadfi. See Plates XVI and XVTtf, and also ante, p. 334 ? 
a fall-sized representation of the bacfe of one of these tablets is given* 



Phte IV. 




o/ Hah 



DECEMBER, 1893.] NOTES ON ANTIQUITIES IN EAMANNADESA. 351 

Explanation of fydex Plate IT. 

This Plate shews the mural decoration of the K&gun Cave to consist mainly of terra-cotta 
tablets, faced with representations of the Buddha, seated as already described. But a few fects 
are brought prominently to notice in it. 

Figure (1) is the recumbent Buddha of not an unusual type. 

figure (2) is a seated image of the type explained below, p. 354, Plate VII. 

Figures (3), (6) and (13) are representations of the Buddha preaching, a form which 
is very rare in modern figures, but which must haye been common enough when these 
caves were decorated. I have photographs of a fine set of very ancient type in wood, now at the 
Shinbinkitji Pagoda in Talokmyd, which were taken thither from the fcitsaban Hill at Legaing, 
the ancient Vanijjagarna in the Minbu District, one of the oldest sites in Upper Bnrmah. 73 One 
of these is now set up (restored) at the SulS Pagoda in Eangoon. Figure (13) has been 
accidentally cut out of the Plate, but is in the original photograph. 

Figure (7) represents the Buddha with his PabSk, or begging bowl. 

Figures (8)> (9), (10) and (12) are interesting as -shewing images of the Buddha (Shan 
type) with one sole only exposed. Fig. (11) shetfs him as Zabubade with a septuple tiara on 

his head. 

* 

Figure (4) also shews the great hexagonal ornamented stalagmite, which is to be better seen 
on Plate VII. 

Figure (5) exhibits the damage, almost universal in pagodas found in or near the Caves, 
and done in order to get at the contents of the treasure chamber. See ante, p. 333. 

The day when tins Cave was visited happened to be that of the annual new year's feast, 
and a couple of boys, worn out with the fatigues of the festival, are to be seen asleep in fee 
foreground. The human figures in the photograph are useful to shew the proportions of the 
various objects shewn, 

Figure (l'4) is an inscription in modern Burmese characters on plaster, which has partly 
peeled off. The figures 2157 can be made out on the original photograph through a magnifier. 
Given that this refers feo "the Tear of Religion," or Anno Buddhse, it yields the date 1618 A. D- 
At any rate tile inscription is worth looking into, for there should be no difficulty in reading it. 
Its situation is marked in the sketch plan, ante, p. 336. 

* * Plate 7. 

This shews a pagoda which has been twice dug into in search for treasure.** , , 
Of the mural decoration tho objects of chief interest are a prominent figsi* of the Buddha 
preaching, and the small alabaster figures placed in hollows and on k^pfe &* tipper part of 
the rock. . * ~ 

The boys in tho foreground are some of those, who had come t* bw present at the new year 
festival noted in describing the last plate; 

flats VI. 

This plate gives a view, shewing the way U the Main Halt from the Entrance Hall, and 
shews that the decoration of roof and 1 walls by means of plastenng them intt L terra-cotta 
tablets extends even to the tee*ses of the* Main Hall. It also shews usefully the extraordinary 
richness o the remains and the confusion. into woih they have now fallen. _ 



-* -"-- 

good doal of thifl Wad of damage was due to the European troops in tfce First War. 



352 



THE INDIAN ANTIQTJABY. [DiOEBBEB, 1893. 



The main features of interest in the plato are thoso noted in the Index Plate. 




>fak to & VI. 



DECEMBER, IMS.] NOTES ON ANTIQUITIES IN EAMANNADESA. 353 

v 

In many samples in this Plate, notably in figs. (1), (5), (7) and (9), it will be observed that 
the right sole is not exposed : and this in instances where the figures have obviously been built 
up of brick and plaster. 

Figures (2) and (3) represent devotees in an attitude of prayer, and so does fig. (6), 
giving the back view of a favorite attitude. 

Figure (4) is a sample of a " Yod'aya P'aya." 

Figure (7) is especially interesting as being that of the Buddha enthroned in the jaws of 
a gigantic three-beaded serpent, figs. (8), (8), (8). Each head has been conventionalized in 
the manner already described. I possess a fine example from Amarapura in wood o the Buddha 
seated on a throne, canopied by a seven-headed serpent, but the example in the Plate is, so far 
as I am yet aware, unique. * 

Plate VII., Plate VIII. fig. 2, Plate IK., Plate IXa, Plate XIL, Plate XIIL, 

Plate XV. fig. 1. 

Plate XV. fig, 1 exhibits what is known as the Kyaikp'i Kyaikp'un, or simply %js the 
Kyaifep'un, Pagoda near Pegu. The remaining plates exhibit glazed bricks fonnd in its 
neighbourhood, or in Mr. Jackson's Garden in the Zainganaing Quarter of Pegu, or presumed 
to have come from these two spots, 

I think an examination of the Kyaikp*un Pagoda may throw light on the probable origin 
and date of these peculiar bricks, which I take to be conventional portraits and commemo- 
rative of devotees. 

Now the Kyaikp*un Pagoda, a huge mass of brick 90 ft. high,** shews, I think, the 
influence of the Cambodian style of architecture. That is, it is a solid square brick tower, 
on each face of which sits a huge figure of one of the. four Buddhas of this dispensation, viz,, 
Kaknsaudha, Konagamana, Kassapa, and Gotama. Compare this plate with those given in 
Fergusson's Indian Architecture, fig. 378, p. 680, and I hardly think that there can be much 
doubt about it. I have also a curious series of coarse chromolithographs by M. Jammed of &is 
visit to Angkor Thorn, which confirms this view,, The extension of Cambodian, and later "of 
Siamese, powor, for a time, as far west as Pegu can, I think, be shewn historically. 75 The 
Siamese influence seems to have been strongest in the latter part of the 13th and early part of 
the 14th centuries : in the 15th century we find the native Talaing Dynasty firmly established. 
The Cambodians wore overthrown frjrfbe' Siamese in the Hth century, and their influence was 
not apparently felt in BamannadSsa after the 10th century. So that, if the Cambodians had 
. a hand in the design of this tourer, it must date back at least to the 10th century, 
and to its being a well-known structure in Talaing times in the 15th century we have the 
testimony- of tho Kalyani Inscriptions, in which it appears as the MaMbuddharfipa near a f eny 
over the Y6ga, or Pegu, River. 76 * , s 

Plate XIII. goes to further shew the influence of Cambodian art is* this region. The 
glazed brick shewn here is from the Zainganaing Quarter of Peg* ,and the costame of the 
figures is strongly Cambodian. 77 

Plates JX and IKa exhibit two couples of figures of the portrait class, both, I believe, from 

Zainganaing. They also ,shew two versions of the inscription described ante, p. 343 f. 

Plate IX. shews the inscription as described, and Plate IX* shews it in a more cursive form, 

which is intoresting on that account. Apart from the testimony of the inscription the costume 

&**, Vol. XXI. p. 383: There is in the Ehayre Museum a small stone object (broken) with the four 

Buddhas seated back to back. It was taken from the neighbourhood of tt. .Kyadp'ur ^^^"^* 

beena yotive model of it. * Buchanan-Hamilto^s - Account of the Religion and literature offche 

Jifaftfo RtMvrtit, vi., 265, the Four Buddhas turn up as Ohauchasam, Gonagom, Gaspa, and Go ^ ' 

Travels, Vol. ii. p. 284, they are Kaukathan, Gaunagta, Kathapa and gaudama, and in Siamese, Kaiaaan, 

Kasap and Kodom, ' ' A& 

n See Phayre, History of Burma, pp. 68-66 : ante, Vol. XXI- p. 377. *** P* 

, w But see ante, p. 344. f ., as to a possible Siamese .origin for these figures. 



354 



THE INDIAN ANTIQUARY. 



[DECEMBER, 1893, 



of the .figures is Siamese or Cambodian, as also are the costumes of similar figures, in Plates 
VIII. %. 2, IX., 1X, and XII. from the same place. The figures are not clothed in 
Burmese fashion. ' 

1 would draw attention to the head-dress of these figures, because if compared with 
that of the " Shtln Bnddhas" and many non-Burmese figures &hown in PlatoH I, IV., VI. and 
VII., as fonnd in the caves about Maulniain, ifc will bo rioen that they arc identical, and 
give us a clue as to when they must have been deposited. 

In Plate VII., at the point indicated in the index plate below, is a remarkable seated figure 
of the Cambodian type, as ahewn in Plato XIIL 



// 

,1'A^ 




Mff in t'loh Vll, 

Olosfa to the Kyaikp'un fV<l > u \MW nwful iitiupt of ili limlitliti v'ixrown now by 
tbe roots of a hnj^o j/ijmf tren. In tht illim(.mlii>n f thin in Pint.- VIJ J. #. 11 aro to tx seen 
peoimoni of gloMd briisks, nlmvvin |,, w i ; )y UiuHuiM r ' jiorti-/til,H' ubovi- .lowrihwl. The 
wfemice IB tlmfc whataver the date of tfao Eyaikp'urt Pagoda Hwlf may be, that is atao 
the date of the bricks noeii i tho 



J 8t " loturo f in tho *5iiWUiftin QuArtdr, wlinmv ttuw- fi^im-n ..nine, win !, mogfc safely 
to a tima before DlmmtnaohCt! (the miildle of the ISih wi,l,u, and if thiC; 



i '* tailt til! tlw lth 



the 



DBCBMBBB, 1893.] NOTES ON ANTIQTnTIES IN RA&ANNADESA. 



355 



date of the Kyaikp'un Pagoda is to be placed earlier than the 13th century, we gefc a date 
for these glazed portrait bricksi vie., at the latest the 10th century A. D., and fey analogy ft 
similar date for the deposit of similar votive offerings iu.the caves. Assuming the remains to be of 
Cambodian origin, then, as the Cambodian power lasted in these parts from the 6th to the lOti. 
centuries, the period between them would be that in which the bulk of the older deposits 
most hare been made. 

To sum up the evidence so far available, it may be said that the older cave remains, if 
Cambodian, date between- the 6th and 10th centuries A. D.: if Siamese, the date must 
|>e put forward to the 13th or 14th century. 

Pfate Till. fig. 1, and Phtes X. and XI. 




Index to Plate Vffi: fiy. 1. 

Plate VIII. fig. 1 shews selected specimens from the collection of gfeted bricks from Pegu 
(sea ante, p. 340) in the Phayre Museum; Bangoon. Some are .said to have come from Syriam, 
but I cannot say which. They are sufficient tn number aad variety to shew the point of the 
remark already made that the whole set must have represented the mtech, battle, flight and 
defeat of an ogre army. The march oE armed ogres is depicted in figs. (13), (14), (16), (M> 
and (17) : the battle in figs. (1), (2), (7), (8); (9), (I'O), (11) and (12): the flight m figs. (6) and 
(18) : the defeat, as shewn in attitudes of supplication, in (3), (4), (5\, and (19). 

Plates X. and XI. shew some similar figure* to those in, *his instructive Plate in greater 
detail. In Plate X Wo couples of. tha away marcfaingare shewn, and one, fig. (3), of the Gigox, 
Figure (4) represents the prisoners, t*e *ome in ,the tight fitting drawers, or girded skirt, ot 
the lower orders of the Malays wdd^iuaase. The trunk and legs, as amongst these women 
atill, are bar*. Plate XL exhibits the MridEt b figs- &,- () ** (^ wMe **' & represents the 
flight. ' ' ' , 



356 



THE INDIAN ANTIQUABY. 



The figures are further extremely instructive in the matter of costume, and how instrnctw 
in the matter of awns, the accompanying drawing, taken by Mr. D. M. Gordon of the Burma 
Secretariat from the original bricks, trill shew. 




M J* 
' 



(2): 



fl i , ftppt'attinci', , ! Kqnare gerf 

ttjl Umboo) in fige, (9), (10), (13) , . Malay M in fig, (14) : a ^oodin mallet te fig. (IS) , 
J^J twyort* bow, with aow in flg, (12) (tho arrow apjwar- to Lav. palto^af 
ft Kaete wow-bow wxd arrow k fig, (U)i and a quoit in fig, (7), 



DBOEMBBB, 1893.] NOTES ON ANTIQUITIES IN BAMANNADESA. 857 

From Plate XI. fig. 8, 1 extract two more varieties of armament : an axe and a pestle. 79 




The two axes and the. dram below are taken by myself from bricks in the Phayre Museum, 
which are not shewn on the Plates. 




Many more forms could, I think, be made out from a careful examination of tie whole 
110 brfoka in the Museum, but enough have been given to shew the valne of these bricks 
historically* 

I would, howevet, warn antiquaries that it is quite possible that these bricks represent-the 
tttmoHfe which is the Sdmdyaw in- disguise, and that it ia not, therefore, to be assumed from 
them that, such foreign articles as the composite bow and the round embossed shield erfubit 
anything more than what the artists had seen in pustnr'es. 

fUiea Xtlla, XIV. and Xlfa. 

These represent Bottlptnrad stones from Taat6n. One would say that they *#jfrf 
. in Burma, were it not for the description of Pagan in Yule's Jva, p. 54, and <*"*^r*' 
p. 69.o The y aro jvtnt f ao i e Hindu, and Vaisunava or Saiva in type, ******# *** 
reading of th* symbols carved on them Bnt 1 think RajendraWa M** * - *-* 
Gayd> p, 138 f., are instructive iu this connection, as *te**^*^*?** 
Buddhism are mixed up iu Buddhist sculpture in Gay^ itself. He afeo shews that a Burmese 
inscription was fouud at the foot of an image of 'Siva and PSrbat! I (page ut). 

The aeao%dre 8B of the figures are remarkable, presuming *tem to precede the figures a 
the Cave remains. It will be seen that thejr are practically the same a* those attobnted to 

Ctao of the " e lepha^te""to"plat"x. fig. 2, hw dtoteu* e in his tod. 

Ora W furd's reJrka, p. 70, in expiation, I (Udc. hit to* *g* *.^ t.7neeMon g ^iio o 
Oraufurdinake B the following ,tateent, "^^^7^^?!^^ to * temple, elucidated a 
visitor upon the prewat ocoaaioa, reBpeoting the or^ u o ^JS^2ShKtai.ta aueationwere brought 
point of some oonaequenpe in Kha history of Hindu emigrate*. Th^ JJJ 
to Siam from Western India in the yea* 765 of the vulgar era of the 2? 
of our time. This fact, if correct, proves that an interaouMe subsurfed 
oentary before Europeans bad found ,thei* wqy to the Utter country. 

See t, Vol. XXI. p. 881. 



Idia a4 Siam a full 



358 ( THE INDIAN ANTIQUARY. [DECEMBBfi, 1393. 



Cambodian origin, ante, p. 354:, and, for the matter of that, approach very closely to those 
noted in Buddha Gayd, Plates XIIL, XXL and XXV. 

G-iVen that these stones represent Buddhist sculptures, they would shew that the 
Tantrik or Northern Buddhism was once prevalent in the neighbourhood of That6n & 
a view confirmed by the remarks nmdeitfn/e Vol. XXL p. 381, concerning the "Hindu" nature 
of the gltized tablets round the JHjap'aya, and further by the presence of the image of 
MaI>Anday$ in the Oaves. 

Mabdndayd, resprosents the Earth Goddess, Vasundharft, who is the VasudhftrA of 
CuuuingharaVJIfa/ja7'rU/<t and the Ppthivl DSvi of Rijc>ii<lmUUa Milra. 8 * She is Vajra- 
Y&rfthl and Vajra-kalikfi,, mother of the Buddha, according to the Northern belief. Her 
* image is, at Buddha Gteya, often distinctly Hindu in type, with 4, C, mid evim 8 arm's.w As 
Mai>6nday3 she is to bo Been in Bummsu'siMilptureH in many placcti, notably at tho Mahitmnm 
Pagoda a* Mandalay, and I am, an at prcHont advised, strongly in<:lino<l to hold that the four- 
armed female C?) figure in P.lato Xllla is simply ViwudhArii.W It should alo bo noted that 
fiajendralAIa Mitra points out, at p, 6 of hw timldha thyd % that her cult appeared very early 

in Buddhism. 

* 

The presence of Tantrik Buddhism in Burma is a point of more importance than it 
would at first appear. The usual holier, bnwid on lowil tradition, id Unit the Jkrniana got 
their Buddhism through PAlt from Ucylon. This bi-liof <ioi not, liowuvor, stand liistorioal 
critiuiAm as clearly aH it should to be nndomably comscl," 1 unit if it can bo Bliown that the 
sculptural remains* all over fcho country are of Tantrik origin, UJH (ippoBJlo theory, based on 
oritioiam, that tho Burmaus roally got their culturo and roligioii uvt-rlund, or hy noa, from the 
( North, will gain overwhelming support. 

Here, at auy rate, is protty bit of evidence of the early presence of STorthera 
Buddhism in That&n Ft-oni a naiivo wriUr (if irninh loumitig tin tho points of which he treats 
Sarat Chandra Das. in his liuliau Pundits in Ilin Lmul of Knit>, p. 50 f., gives a short life of 
Dlpafikara Srljftftna, Atlba, and sayn that Iw " wiw born A. X>. 880 in tho royal family & 
Gaur at Vikraumuipur in IWigila, a country lying to thu Knt of VajrAHiina (Huddha Qay4) " ' 
His name was Chandragarbha and ho ww odncatod by 'Uho wigo JfiUkri, nn miutUU adept" 
"Ho acquired prortcienoy in tho threo p'Jateof tho four cliuiHim of tho JJtna.vfina 



. 

ia the VaisSshika philosophy, in tho three ? ,//fc- w of the Mahftyana doctrine, the hack 
metaphysics o the MMhyamlka and Y&gAcharya w!h,K.!N,.iuul the four olauea of Tantrw 
Having acquired the reputation of being a great pandit in the Sflstras of the Tlrthikas he 
defeated a loarned IMktaay in disputation. Than proforring ih vmc ,ii^ of rt-ligion to the ease 
and pleasures of this world, ho comiuoncod tho stndj of thu nwdilalivu Hoioniw of tho Jlnddfaittk 
whioh consiHts of tho tfiUHkA of tho throo Htmlin - nmmlity, meditation and divine 
karmng - , and fur this p^rponu he wont to the M,/m of KrMiviiKiri (<> mwivo hh Imons from 
Bahula Gupta. Hnro ho WH givon the soorat iianu, u f (iul.y.yf.Ana Vjm, and initiated into ' 
the mysteries of esoteric Buddhism. At tho ago of ninutnm |, t(M , k t | M , B(M!ml vows frow 
SJla BakBluta, the MahandugAa Achat-ya of Oilitopnrt, who gav, bin. tli nun.i. of Dtpaftkw*. 








DECEMBER, 1893.] NOTES ON ANTIQUITIES IN RAMITOADESA. 359 



Srijn&na. At the age of thirty-one he was ordained in -the highest order of Bhikshn, and also 
given the vows of a B6dhisattva by Dharma Rakshita. He received lessons in metaphysics 
from several eminent Buddhist philosophers of Magadha," He was in short a typical 
Northern teacher of the time. 

Now Sarat Chandra Das goes on to tell us that Dipankara "on account of these divers 
attainments, which moved hie mind variously in different directions, resolved to go to A-chftry* 
Chandraklrtti', the High Priest of Suvarg.advlpa. Accordingly, in the company of some 
merchants, he embarked for SuvarnAdvipa in a large vessel. The voyage was long and tedious, 
-extending over several months, during which the travellers were overtaken by terrible storms. 
At this time Suvarnadvtpa was the headquarters of Buddhism in tlie East, and its High Priest 
was considered the greatest scholar of his age, Dipankara resided there for a -period of 
twelve years, in order to completely master the pure teachings of the Buddha, of which the 
key was possessed by the High Priest alone." On his return lie took up hijf residence at 
ihe shrine of the Mahabodhi at Vajrasana (Buddha Gayfi), 

Sarat Chandra Das also remarks, and he seems to be right in so doing, that Suvarnadvipa 
w;as That6n. 



Also, I ganniot help quoting a note by Dr. Host to p. 23.4 erf Vol. I. of his edition of Mfa- 
wllaneous Papers relating to Indo-Ghina in which, after describing Prof, Kern's work in con- 
nection with the Sanskrit inscriptions in the peninsula of Malacca, he says: **These 
inscriptions confirm in a remarkable manner the conclusions to which the recent (18S6) 
decipherments by Barth, JBergaigne, Senart and Kern, of the Cambodian inscriptions 
inevitably tend viz., that Buddhism came to the peninsula and Camboja, not from 
Ceylon, but from regions <on the coasts of India, where the so-called Northern type of * 
that religion was current/ 1 ' .* *, 

That the great media* val revival of Bwddhism in Burma was supported by Southern influ- 
ence is unquestionable, but it is far from proved as yet that the original Buddhism of tfee 
country was not directly Indian in origin, or that mediaeval Northern Buddhism did not gaseafcly 
affect the ideas of the people. As regards the educated, Tantrik worship and philosophy would 
seem to have disappeared, but, u&der cover of tt<j-(spirit) worship, it would seem to still largely 
survive among the people. 

In any case, any such images as those under consideration are worth study, wherever found 
in ord'er to settle the- fundamental point now raised.. . 

' To put the matter fairly before the student, it is right to add here the vtewa that a 
capable Himdu scholar takes of the figares shewa on Plates XHIa, XIV., and XIY f 
a&d so I give here verbatim an -opinion kindly expressed for me by Pandit Hari Mflfean 
Vidy&bhfishan, who has no doubt M to the Vaishnava nature of the stones. He writes : 
Plates XIV, nd XJV/* illustrate "the Ananta-sagyA of Nar&yaaa (Visbna), i. e., Vishnu is 
.represented in human form slumbering on the serpent SSsha, and floating on the waters before 
the Creation of the world, or during the periods of temporary annihilation of the universe. 
The figure at the bottom of the Plates is that of NarAyana with four arms. He is floating 
on the waters reclining on the serpent SSsha. In Plate XlVa the hood of the serpent i. 
'visible. Two of the moat comma* names of Vishnu are Chatur-bhu 3 a (four-armed) and 
Ananta,say.a<im (he wfco sleeps on the serpent Ananta). From the lotus of his navel spring the 
three gods of the Hindu tfitd, - ramM, Vishnu and Mahesvara. The three stafagf the 
totus are very clear in Plate XIV. The figure on the right of the tnad zs Brahma with four 
heads, whence his names vChatarAnana (forced), Nabhija (navel born), and Alja- 
(lotus born). The figure in tne middle with four arms represents Vishim f the, md 
conch, in his hand (in Plate XIV,) being visible/ The figure on the left is Mahesvara, 
trisula in his hand being 4uite plain in Elate XIV. One of his names is Trisuli, * 



or 



360 TBgS INDIAN ANTIQUARY, [DECEMBER, 1893- 



" Plate XHId represents Vishnu with four arms. With .one of his left hands he i 
raising his gadd, or club called teum6&M. The figure on his left is not quite clear, but seems 
fco be an attendant." 

Ib will be, observed that there are the remains of an inscription oil Plate XHIa "by the 
right arms of the large figure. I tried to make it out on the stone And failed, but from -a 
piaster cast I had taken enough could be seen of it to determine the characters to be 
Burmese of the" Kyatdssa type. 

Plate JCK fig. 2. 

This plate represents the tablet found jiu Pegu by Mr- Taw Seln-Ko (ante, Vol. XXI. p-385). 
In the Phayre Museum there are three more such tablets: one from Pegu and two from Pagan. 8 ? 
There is a number of such tablets in the British Museum and in the South Kensington 
Museum, brought thither from Buddha Gayft itself. They Boom to be intended to memo* 
rialize in a slnall space the life of the Buddha, after the fashion, on a much larger scale, 
of the stone slabs pictured by Oldfield, Sketches from Nipal t Vol. II. p. 56, and quite lately in 
Part II. of the Journal of the Buddhist Text Society. 

The inscription on this particular tablet, which is in meditovnl Northern Indian characters, 

proves beyond all doubt, irrespective of ita general form, that it is a specimen of a distinct 

class of votive objects found in great uumbon* at 'Buddha Qayii. In Plato XXIV. of hi 

Mahdbddhi, Sir A. Cunningham figures several of the tablets* ho found ami calls them " terra* 

cotta seals," and I think the best explanation of thorn IH that given ante, in Vol. XXI. p. 385, 

footnote, viz., that there was a factory of such objects at Gayft for the pilgrims, who took 

them thence all over the Buddhist world of the time as fcee|>akeB and velum, and prewented them 

* to their own places of worship on their return home. The tablet figured in the plato is almo&fc 

. identical witibf , the much finer specimen figured by CunninghumniB %. K, Plate XXIV. 

The only special remark I would make about it in tluit t the serpentine objects towards the 
top of the tablet (see figure below) arc not serpent heads, but the k'uvt'Sef Uie budhi tree., known 
to the Burmese as nyam-gywut. 




* 



itsfcitutJcm of formal pilgriinftgtti to flay 4 frofn ftarthfe JH jwvoct t>y the Inscription* 
dated in the llth century A. D., and it may be fairly arguwl that th piteaeace of the* 
tablets in IPagto and Pegu ia due to the pilgrimages 'ittado fro'm tho former place in their 
lUh oentdry and from the lattery mule* the an|tteoB o the gw?i*t revival!*!, kiu# Dhatnmiachttfi 
tn the 15th century^ Dhammachfitl i woll known to Itavo nwnt u largo j>il)jfriiuaglJ to OayA. 

See also CsaWftfrtf* At&i p. tfff* In fforebhninraar'H &pwi on ^/* KyaMu Qtmpte ttt Ityttot ilmilitf table** 
. ^ ^^.^ ^ and yiJL Nog< 15> lfl ftnd I7< but ^ deH(jr j bml ttiayr ^ f/ ,^ 0/ ^ urmU) p$ 14 j f ( 

> and B dow Clemni Will^w# (TArauyft tivrmah to CMf<, pv &7j 



1893.] HOTES ON ANTIQUITIES IN RAMAITOADESA. 861 

' a ___ 

Plates XVI. and XVIa. 

As the figures in these two Plates have unfortunately not been numbered, it is necessary 
to give inde& numbers here, thus :~~ 

Plate XVI. 

1 2 

3 

5 . 4 

' 6 
7 

8 . 

Kate 



In Plate XVI* all the figures represent terra-cotta tablets from D'ammabl and K6gnn. 
Figures (1)> (4), (S) and (8) represent the. Buddha as Zabfcbadl, and Figs. (2), (6) and (7) s*hew 
him dressed in priestly costume. Figure (7) is interes'ting as shewing in the original bad 
gilding^ .proved by 'the figure being now covered with verdigris. 

Figure (3) shews one of three small tablets found in the Kogun Gave. I cannot explain it 
further than by pointing out that it shews a king seated on a throne with a standing female 
figure on. either side Of Mm and three seated Buddhas, or perhaps Buddha, Sangha and 
Dharmay over -his head. . t * ^ 

In Plate XVIa we have Kg. (1) the Buddha as. ZaWibadS and in Fig. (3) ZabftbadS him- 
self kneeling to the Buddha after his defeat. In Fig, (4) we see a specimen of a SMn 
Buddha," with the right sole not exposed. All these are from K&gun, Figure (2) exhibits a fine 
plaster head of the Buddha canopied by the grotesqued head of Ananta. This is from the 
Farm Cave. 

In Figs. (5) and (6) are compared two images in wood, gilt, f priests or disciples praying 
to the Buddha. Figure (5) is one of a modern set from Prome of the * eight attitudes of prayer,'* 
Figure (6) is from Kbgun and is clearly ancient in form. 

Plates X7IIL and XIX. 

The fine situations of many pagodas and religious buildings in Burma has been 
often remarked. The same may be said of many of the cities of the Burmese : Rangoon, 
Maulmain, Prome, Pagia, MandaJay, Sagaing, Av.a, Amarapura, are all placed in exceptionally 
fine situations. Even fiat Pegu looks well from the river. -'The site of the great, but abortive, 
pagoda at Myingtm, opposite Mandalay, is most striking. ^ 

Another prominent feature in pagoda building is the'habit the Burmese have,' 'owing 
to the inc*ea*ed merit gained thereby, of erecting, them in difficult situations. The 
greater the difficulty, the.greater the merit (MM). This is common to all Burma, and it may 
be said that most difficult and naturally inaccessible Mils have pagodas on the top, access to 
which is often only to be had by. climbing rickety bamboo Adders up dangerous precipices and 
over deep clefts in the rock. 88 

Ill Plate XVIII. is given * ^ell-known specimen of one of many simikr pagodas in 
the ShwSgyiu District, '.e,> in the heart of Eama^adSsa. 'It is only potable to reach xt by 
means of ladders^ * . _ __ __ 



This lias teen notioed hy Olemeat Williams, through JSwmofi, to China, p. M > Maicom, SV^afe, 1889, 



60. 



ggg THE INDIAN ANTIQUARY. [DECEMBER 

Plate XIX. shews the approach to the D'ammaKi Cave on the Jain River. This plate 
exhibits all the peculiarities above mentioned. It shews the very fine situation of the village 
of D'atnrna>A, the small gilt pagoda OH the summit of the hill overlooking the river, and the 
monastic buildings around it. The hill in the distance is that in which the great cave is 
situated and on its difficult summit are situated no less than three small pagodas. 

The Original Photographs. 

I desire to record fully the origin of the Plates, which has only been partially noted on 
the Plates themselves. 

Mr. P. Klier of Rangoon took Plates I., VI., VlL, XVIL, XVIIL, and XIX. Mr. F. O. 
Oertel took Plates I, III., IV V., VIIF. Fig. 1, during the journey herein described The 
late Mr. R. Romania took Plate IL many years ago. Messrs. Watts and Skeen of Rangoon 
took Plates VIII. Fig. 2, XV. Fig. 1, and at my spedul request Plates 1X.,X., XL, XII., XIII., 
XHIa, XIV., if IVa, XV. Fig. 2, XVL, XVIa. Mr. W. Robinson of the Oxford Museum 
took Plate IXa, also at my special request. 

12. Additional Kotos.*' 
The Sculptures frtim Thaton* 

There is a passage in Anderson*** Mantlaluy to Momien, ]) 216, winch is axtremrly valuable 
for the purposes of the present discussions, for it strums to Kctile tho Northern Buddhistic 
nature of the remains from Thatdru " In the kAyoHHtj [inminHiory] which formed our 
residence [at Momien], there was a figure of Puang-ku [/'. < Pan Ku] the Creator, seated on 
a bed of leaves resembling those of the Mncrcd jmthna or lottiB* Thin remarkable four-armed 
figure was lifesisse and naked, save for garlands of leaves round tlio neck and loins. Ho was 
seate^i cross-legged like Buddha, tho two tippormuKt urnm Htrctelwd out, forming ath a right- 
angle. The right hand hold a white disc and tho Ici'l. a ml one. The two lowor arms were in 
the attitttdo of carving, tho right hand holding a mailed and fcho left a t;luHcl 1 ' 

Compare this description with Plato XI IF., and thoro can be litilo clonbfe that the two 
representations aro meant for tho name* mytlioltitfitial ]wrKOim#o. AH to Pan Ktl, T gather from 
Mayer's Chine** Reader's Uantlbwk, pp. 173 (under Pan Ku), L'Ol (under S/,o-ma 'iVien), and 
876 (Sung Dynasty), that this primordial being of tlm riiiiuwi WUN unknnwii in*85 B. (X, and is 
not heard of before 420 A* D, Now, uucoi'ding *.< HitiJ, llwl<thii*m> p li^lfT., ItuddhiMtic images 
and ideas first bouamo'populnrimod in China IxtLwtHMi <'2 and 7S A, \\ under tlio Btupciw Ming 
Ti of the Eastern Han Dynunty, ami u(. onoo IxiiMiino allied with Tanism, which hud ut that time 
already descended to tho lovol of tho mcliffoiioiiH and populur tutiiiiiHtn. 1 ^ Vnrihor, Pan En 
would also appoar to bo tho counlorpart, r^prt'H^tiUiivo, or KurctONHor in ,rt and muilpture, as 
welias in association, of tho Buddhisl Dlutrnw as uoiuuMVed by tlio Nortlutrn Mtihooln^ 1 

Til this connocfcion, I may us well note hero, as a proof of tho tmmviti of Turiink notions 
among the modern Brirrnose, that I liavo bw.n for HOIUO tinio r<lkHi<ing aill Uio v*rnacular 
literature* I can lay fyands on about tho ** Thirty-sovou N&tB," rtr <?likf spiritH,. 1 hv amongst 
other documonts four complete; BO(;H of dmwingM of Mui Thiriy-Hcvon Nats. Tho diuwings do 
not agree in numbering or nomendaUiro, but ilwy all iiffitHt in ifivintt ^w of the Witts four to 
six arms each. 02 

I have already had oocaHion i o wwnirk thai it i wmy to mix up HmltlliiHt ami Hindu 
sculptare, and to miatako tho fonnw for Uu 1i*w. Writing) w 1 *<w am, in Uu) hope of 



From inforp ition proourod niuo tho iu#iw of thin avtiulu wivtTHrt u} ...... *" ""** " 

M See also Bed, Hu tdhist He<>or<l t Vil. i. p. x. *i &, Hili.1, 0/>. tit , p. 

the stoneB of the N&ts all iJiirpoffc to b< hiHtortail ami t< Miiiin who thoy wiin* in lifcs 'Ilwy oom 
approach Tery' closely to tho ''Bamta" of tho Indian MuKatnifeiN, tc th< Uhfltiw ff Kcmtlu^n Jmlin, and to sowo 
respects to the OMioniMd a,inta of Kuropo, Bowrin^ nhown, tfjum, i. Ml, thut Hotuitliiuir vi-ry Hku -wonhip H 
common in Siam, * 



189S.] NOTES ON AMIQTJTPIES IN ^EAMANNABESA. 868 

rousing students in Burma to a deep examination of tlie splendid antiquities about them, and 
observing, as indeed one cannot help doing, tine nnanimity with which they hold that Burmese 
Buddhism has alwayg been what it is tow, and their tendency to refer everything Vaishnava or 
Saiva in form to a supposed pre- Buddhistic Hinduism, I would draw prominent attention to 
some remarks made by Brian Hodgson nearly 70 years ago. The caution he inculcates is to 
my mind as important now as it was in those early days of Buddhistic research, 

Writing in 1827 and 1828, he 93 says : '* It is the purpose of the following paper to furnish 
to those, who have means and inclination to follow them out, a few hints relative to the extreme 
resemblance that prevails between many of the symbols of Buddhism and Saivism. 
Having myself resided some few years in iv Bauddha country [NSpal], I have had ample opportu- 
nity of noting this resemblance, and a perusal of the works of Crawford, 94 of Baffles, and of the 
Bombay Literary Society, has satisfied me that this curious similitude is not peculiar to the 
country wherein I abide. I observe that my countrymen, to whom any degree of identity 
between faiths, in general so opposite to each other as Saivism and Buddhism, never seems to 
have occurred, have, in their examination of the monuments of India and its islands, proceeded 
on an assumption of the absolute incommunity between the types of the two religions, as well 
as between the things typified. This assumption has puzzled them not a little, so often as the 
evidence of their examination has forced upon them the observation of images in the closest * 
juxtaposition, which, their previous ideas, nevertheless, obliged them to sunder as far apart as 
Brahmanism and Bud4hism 

"When, in this country in which I reside, I observed images the most apparently 
Saiva placed in tlie precincts of Saugata [Buddhist] temples, I was at first inclined to 
consider the circumstance as an incongruity, arising out of ignorant confusion of the two 
creeds by the people of this country. But, upon multiplying my observations, such a resolution 
gave me no satisfaction. These images often occupied the very penetralia of Sau&ata temples, 
and in the sequel I obtained sufficient access to the conversation and books of the Bauddhas to 
convince me that fche cause of the difficulty lay deeper than I had supposed- The best informed 
of the Bauddhas contemptuously rejected the notion pf the images in question being 
Baiva, and in the books of tbeir pwn faith they pointed out the Bauddha legends, justifying 
and explaining their use of such, to me, doubtful symbols. Besides, my access to the Euro- 
pean works, of which I have already spoken, exhibited to me the very same apparent anomaly 
existing in regions tho most remote from one another and from that wherein I dwell. Indeed, 
whenoesoever Bauddha monuments, sculptural or architectural, had been drawn by European 
curiosity, the same dubious symbols were exhibited ; nor could my curiosity be at all appeased 
by the assumption which I found employed to explain them. I showed these monuments ta 
* well informed old Bauddha, and asked him what he thought of them, particularly the-famous- 
Trimftrti image of the Cave Temple of the west. He recognized it as a genuine Baad^ha 
image ! As he did many others, declared by our writers to be Saiva! ... . .......... The purpose 

of my paper is to jshow that very many symbols, the most apparently .Saiva, are, notwithstand- 
ing, strictly and.p&rely Bauddha; and that, therefore, in the examination of the antiquities 
of India and its islands, we need not vex ourselves, because on the sites of did Saugata temples 
we find the very genius loci arrayed with, many of the apparent attitudes of a Saiva god. far 
less need we infer, from the presence, on such sites, of seemingly Saiva images and types, the 
presence of actual Saivism ............. Upon the whole, therefore, I deem it pertain, as 



93 0n the extreme resemblance that prevails between many of the symbols of Buddhism and 
Oriental Quarterly Magaiine, vii, 218fl; viii. 252ff. ; ' Laaywqiu, eto^of JJgptt, 133ff. 

* * Q. Crawford, Stock* o/ifce flfeii* 1792, or perhaps J. Cratfted, History of tU JMtaUr^Aw. In 
ihe former work, Vol, U- p. 117ft, is an aocpun* of the '< affinity between the religion j Siam, China, ^pan, and 
Thibet, and that of Hindustan,- the author, remarking: fa a footnote to p W, * mth the ie ^^ c ^ 
Pegtiwearenrtmuchacciua^ 
Inl786,Houest,thetraveller,sentliomoaiongaooontof the "BdlgUui d<* iPegmns et des Bramas (Tout* 

Pao, U, 7ft), but it seems to have been official and to hare never been published till 1891. 



364 



THE 'INDIAN ANTIQUA&Y. 



[DBOBMBEE, 189S. 



well tfcat the types of Saivism and Buddhism are very frequently the same, as that the 
things typified are, always more or less, and generally radically, different." 

Pegu Jars. 

Anderson, English Intercourse with Siam in the: Seventeenth Century, page 95, gives 4 
reference to the Pegu jar, -which is a valuable contribution on the subject, to prove the spread 
of the article at that time. He quotes "a memorandum of 1664 preserved in the Public Record 
Office, London, and entitled, 'The Trade of India as 'tis now managed by the English 
Company of Merchants trading in some parts of it is f very invallid in comparison of what is 
now drove by our neighbour nation the Dutch.' " It states that "many sorts of clothing are 
sent into Pegu, a Port in y* Bay [Bangala] which rfcturnes rubies and readie money, the coine 
or currant money of the place, allsoe Martanans Jafrres." 

Yule gives the quotation from Pyrard de Laval, already referred to from the French 
edition of 16*79 (i. 179), thus: **Des iarres les plus belles, lea mieux verniset les mieux 
fagonnees que j'aye veu ailleurs, II y en a q>ui tiaimeut aafcant qu'vne pippe et plus. Biles 
se font au Hoyaume de Martabane, d'ou on les apporte, et d'ou elles preunent leur nom par 
toute 1'Inde," Commenting on this passage iu his edition of Pyrard (i. 259), Gray remarks, 96 
"Mr. Bell (Report o the Maldives, 1880) saw some large earthenware jars at M41d, some about 
two feet high, called rumba, and others large and barrel shaped, called &u&teb&u The name 
seems to survive also on the Madras coast; * #,, we find in Mr, P. Brown's tfillah Dictionary, 
1852, ' Martaban, name of a place in Pegu : a blaok jar iu which rice is imported from (sic) 
thence/" 



In Brown's Dictionary of the JMtosftZ Dialects &n& Foreign Words we& in Tdugu, 1854, I 
find, page 88 : " Martab&t, a black Pegu jar; so called because imported from Martaban." 

Perhaps the neatest unconscious reference of all to the Pegu jar is in Hunter's Account of 
Pegu, 1785, which tells iis (page 65) that "a foreigner may marry one of the natives, on which 
occasion he pays a stipulated sum to her parents ; but, if he leaves the country, he is not per- 
mitted to carry his wife along with him. So strict is the law in this particular, and so 
impossible it is to obtain a dispensation from it, that some mon> who have had a great affection 
for their wires, have been obliged, on thoir departure, to carry them away secretly in jars, 
which were supposed to be filled with water/ 1 

I may as well summarize here, in tabular form, the history and wanderings of the Pegu 
Jar from the evidence alluded to above and ante* page 340f, including the statements made 
in Yule, Hobwn-Jobwn, $ t v. Martaban. 



Date. 


Place* 


Namo. 


Author* 


c. 748 
e. 832 
1850 


Burma *** *. **. 

Burma * .* * * 



#* * 
IVf flvittLhAti . - 


Parkor. 
Parker. 

Ilm !ljLfrtf,a 


e, 1450 
1516 
1598 


Franco . ,. , ,, 
JrOgtt ** o* *f* 
Do. .,. M 


Martabani 
Martaban 

i&Cfiil'fitilliLtlA 


"1,001 /own." 
Barboaa. 

T it nn/t M rtt ftti 


1609 
1610 
1615 


Philippines and Japan ,. 
Maldives < 
Portugal *, 


Tibor 
Murtabano M . . 
Martabania 


Do Morga. 
Pyrard do Laval 
Du Jurric, 



tyrard was wrecked in the MaWivo Island* on the 2nd July 1602, and w* & captive there till February *ow, , , 

"" Jw " J " " '-rffr th ^ h muttfced on the M*rt*bau jau, whioh h w*ir iu the ihipi from Mogor (M, /. i 

l, Arabia^ and Persia. - < ^ ^ - ; 



, 1893-j NOTES ON ANTIQUITIES IN BA.MANNADESA. 



865 











Pate. 1 


Place. 


Name. 


Author. 


1664 








1673 


France .. *.. ..* . 


Merdebani 


Galland. 


1673 


Western India.. 


Mortiran . . , 


XryeF. 


1688 


India 


M"<yQtiaibaTi 


T\ 








JJ ampler* 


1690 


Moluccas 


Marfcavana 


Bumphius, 


1711 


Pegu * ... ... 


Mortivan ... ., 


Lockyer. 


1726 




Martavaan 


-rr * ... 










1727 


Pegu * ... 


Martavan.., ,,. 


Alex. Hamilton. 


1740 


India 


Pegu Jar .. * 


Wheeler. 


1820 


Arabia and Persia ..- 


Martaban 


Fraser. 


1833 


Pegu ... ... ... 


Pegu Jar 


Low. 


1850 


Borneo .,. ... 


Gusih . 


Boyler. 


1851 


Calcutta and Maul main 


Pegu Jar 


Exhibition Catalogue, 185L 


-1852 


North Madras 


M&rtaban 


Brown- 


1880 


Maldives 


M&taban ( Rumba) 


BeU- 



' ' Some Forgotten Ancient Sites* 

The whole of Eastern Ramamiad&sa, now comprised in the Manlmein, or Amherst 
[Kyaikk'ami], District of Burma, having for centuries been the battle ground between 
Bur man, Talaing, Shan, Karen, Tatrngftu, Siamese, and Cambodian, the cockpit, in fact, of, 
Lower Burma, is alive with historic memories and full of old historic sites, which, perhaps 
patience and careful study, both of the surface of the country, and of the old MS. chronicles 
and records preserved in many parts of it, may- yet recover to the student* 

Many of these places- are now practically unknown even to the local residents, and 
certainly so to the world of orientalists in general, Bui, in one of the wildest pamphlets about 
Burma that it has been my lot to peruse, Cory ton's- Letter to the Liverpool Chamber of 
Commerce on the prospers of a direct Trade Eoute to China through Moulmein, I870, 9e at page 12, 
is preserved a paragraph from a Forest Report of 1848, which has a notice, worth following 
up, of some ruined sited along the I>aungjin river, forming part of the boundary between 
Burma and Siam : 

* Before the occupation of these Provinces by the Burmese, the valley of tie Thottngyeen 
was divided into four counties or jurisdictions* extending from Donaw to the Toungnyo range, 
and supported a considerable Talien [Talaing] population- The chief cities, the ruins of which 
may still be traced, were Meerawadie, Doangxmey (now Wiensaw), Dounggryyeen (now 
Ekalaik), and Dong Thoungyeen- These were all situated on the now British bank of the 
Thoungyeen, whilst their rice cultivation lay on the other side of the river, now possessed by the 
Shans subject ta Siam/' For these town names read Mydu?tiffi, D6ngnw$, Winsb, Mngfiyin, 
Dtinglpaungj'in* All appear to be unknown to any fame, except My&wadi, which is mentioned 
in the British Burma Gazetteer, II. 797, and again at page 428. This time without any kind of 
mention as to its being a place of ancient historical interest. Mason, Natural Productions of 
Burma, page iii. of the 1850 Ed-, gives a story of another site of similar name, Dong-yin, under 
the name Dougyang, in his own peculiar romantic style ; and this story is partly repeated in 
the British Burma Gazetteer, IL 141, *.v. Doonreng 2 sa difficult is it in the present state of 

w The author was Baeordor of Moulmain j and for astonishing discursiveness and, to the AngloJBtmoaan, 
for amusing commeats on current local politics, I recommend this production. One gathers that he laved in per-, 
pettial hot watey with the Government, and one does not wonder. 



THE INDIAN ANTIQUARY. [DECEMBER, 1 




Burmese transliteration to identify place names. Dfingyin appears to be a Karei 
according to Mason, who takes the opportunity, as usual, to record the local folk-eld 
thereof as the true one ! 

The Kdgun Cave. 

The American Missionary, M^loom, travelled about the rivers which centre at ! 
in 1835 with Judson, and gives an account, somewhat confused in its outlines, of 
visited by myself, He says that he went to "the three most remarkable one on 
Gyieng and two on the Salween," I gather from his description that these were rosj 
the D'ammaW on the Jain and the P'agdt and Kbgm on the Salween, Of the last he 
an account in his Travels, Yol, II. p. 6 If., which is sufficiently graphic to be worth repeating, 
" The entrance is t the bottom of a perpendicular, but uneven, face of the mountain, inclosed in 
a strong brick wall, which forms 4 large vestibule. The entrance to this enclosure is by a path, 
winding along the foot of the mountain, and nothing remarkable strikes the eye, till one passes 
the gate, where the attention is at once powerfully arrested. Not only is the space within the 
wall filled with images of Gaudama of every size, but the whole face of the xnoiintaiu, to the 
height of 80 or 90 (? 50) feet, is covered with them. On every jutting orog stands some 
marble image covered with gold, and spreading its uncouth proportions to tho sotting (? rising) 
sun, Every recess is converted into shrines for others. Tho smooth surfaces are covered by 
small flat images of burnt clay and set in stucco. Of these last there are literally thousands, 
In some places they have fallen off with the plwfcer in which they were set, and left spots of 
naked rock, against which bees have built their hiyea undisturbed* Nowhere in the country 
. have I seen such a display of wealth, ingenuity, and industry, But imposing fts is this 
spectacle, it shrinks to insignificance, compared to tho scene which opens on entering the 
cavern itself t It is of vast size, chiefly in one apartment, which needs no human art to render , 
it sublime. The oye is confused, and tfye heart appalled, jit the prodigious exhibition of infa- 
tuation and folly (m'I. religious seal of a different kind to tho writer^). Everywhere on the 
floor, overhead, in the jutting points, and on t}ie stalactite festoons on tho roof, are crowded 
together images of Gaudama, the offerings of BUCCCWVG agon, Some arc perfectly gilded, 
others incrusted with calcareous matter, some fallcii, yet Romirl, others mouldered, others juat 
erected. Some of those are of stupendous siac, some not larger than one's finger, and some of 
all the intermediate sizes ; marble, stone, wood, brick, and day* Rome, even of warble, are so 
time*worfl, though sheltered of pourso from changes of temperature, that tho face and fingers 
iare obliterated. In some dark recesses, bats wore heard, and nomcd minwrous, but could not 
be seen, #$$ and there are models of templofl, &j/MWj/ff Ac., sonic not larger than half a 
bushel, and some 10 or 15 feet flquprp, absolutely filled with wmall idolH, heaped pwniacnonsly 
006 on the other. As we followed the paths which wound among tluj group of fitfUKW and 
models, eyery now aspect of the cave prowutod new wjiliituJw of inrngtai, A whip of SOU tou 
could mofc crry &w#y the half of them/' 







O 

1 




Fig. i. Bhinjf Cave Entrance. 





i View of Entrance Hall, K&gun Cave. 




IV. Mural Ornamentation, Entrance Hall, K&gun Cave. 




V. i 



towards Entrance of Main HalL 



ttf, i. Orotesquc Figures from Pegu and Syriam. 





Brick. Inscribed Tablet from Pegu. 




jr. 



1X. Bas-relief en 



Brick. Inscribed Tablet from Pegu. 




M './* ,( <.*, /'*/, 







XVL-Figure, 




i3 



v 



XV.,, . ,,, ,.. Vo,l TrtteU f * Cwe, rf the Amh 



District. - 




i i 



CJ 



B 
S 



X 



foundation of the, in 
. .................. .,* ..... 39 

AMrfm. OP Ablitm, u people ...,.. ............. 1*72 



hiKhvto 



, h f*iu'iiriu# tlic botly ttithoil 5 ...... 251 

'a Clmiwtaiktrtlii, High Driest of 

,... 369 
Nftyakaof Tu&jftvtir ............... 116 



nii, n wnmtry 



AparSntya, a people ... ........ ...... ,....,., M 17$ 

AftlAahmtt in the DhSa-wai* District, the dates 
of some inscriptions at ..................... 296, 297 

Arava, a people ............. . ........................ 173 

Arbuda, Mount Ibft ............ ... ...... . ......... 173 ~ 

Ayimadanapttra = Pag&u ..................... .*. 17 

175 
.....* ......... 17 



(p) 



66 



Atil.va-KurikAla ClliOla king, his fights with 



60 



, a wrtum khijjf, 88; his personality 



, or Atfntdhva, a people ............... 17& 



, u 



Aliirlomitry, tlio, 



the 



AjunUt 
Akuni, 



at, j>knntion of 



172 



294 
8tt. 



Arhneda, a people , 

AriyavaiiisathSra ... 

Arjuna, his connection mth the PUnilyas *.. 59 

Arjun&yana, a people ..- 178 

Arya, a people 13? 

Iryaka, a people K* 

iryfivarta, the inhabitants of Northern 

' India 17S 

Asika, a people W* 

Asanaka, a country W* 

Asoka, a date for him 15: he refers to the 
PdnAyas, 57 : his conversion by Nigi*6dha- 



178 



, tltiitriot of 

uMd ia South Indian 

?!.} ke&ted iaoripi?on, 



T7i Tamil ,..* ...... *- 

ilw ktagdirta of the 



*$* 58 



172 



............ 



r ..,iapoaploM..M : M r 

,l)Mtr!atft ancient sites m 

Aiwiiriatbfim ; '* ** 

Au UN tu, tlw er|)eut, inBuddhisiEUM.... 3w 

AimrU, a wumtry ""' 7 m 

,i, or Aiidlim. tt country, and the people 

MI 173 

17^ 

n. u Dmitry ,.,..,...,,.. A/O 

unJn,,^, uti*i. note on vanaato.77 : birds, 
Uld, a7tf m, 76; ft fl*. 215; a horae, 

i!Kj wmkiii l 7i- variant, a tree 214 

u tmmntiiin ; " ; !' 

Aunruddlia. 17; his robbery of 



sanianfira, 15: his Sahasr&m, 

Baaiftt Edicts edited ........ .. ................. 29W. 

ABokadhammar&ja, title of Asoka ............... 86 

Aiukarftnia monastery, the 
atfagiti, the motmt-ain of sunset 



*lf it 



lit., 



Thatto 



17 



(hi! hniwryiM. **** -- 

AiiUirtti^ * Antuvdviinn, a country i/J 

AntarKiri, u woimtain 1P l 

Antnrv&W, a countiy '"'''^ 42 

Aiiuviiva, ft p^ple " . * 

, or Ap*tttltai a people,,* */ 



Asvattha, a people - * 

afeovadoM, e hojje-faoed people' 17* 

At'aa;itt Eiver, Buddhist Cares on the... 

Atisa,," his visit to That6n - 

Atri, thfe hermffiage of .'".' 

Audra, 6dra, a country 

Audumbara, a people- 



174 



AM * 

Aujjayanika, the people of Ujj&yaatf w 

Ausinaara, ' a king of the TTiSteasas' - 4 174 

Ava, nanies f or ''-* " 

Avagtoa, or Avag&na^a, people or country . 174 
Avalokita, as the Slender from fha eight 

dreads <** " 

Avanta, 'a king or other inhabitant of 



^ e inhabitants of Avanti ...... .. W 

Avantika, - king or other bhaMtant of/.- 
Avanti' .......* ........... *** ........... "" 

Avanti, or Amtt, the city Ujjwa-- ..... 171 ' . 

" 



iyiravSH,'baae of 



r, battle of-.. 
yai,tteiB 

iA-p^ 
Ayuttaya, district of 



868 



INDEX. 



Badara, a people 174 

Balilika, or Bahlika, a country and the 

people of it 174- 

Bahugiri, a mountainous country 1 74 

Baijnatli on karma, 2"29fF. 

Bair&t Edictedited, 299 

Balad^vapatfiana, a city 174 

Bangkok = Dvaravati 4 

bao, derivation of * 165 

'Barawai Mdmdyan of Ttil'si Das, an account 

tfthe 201 

BarawQ, see Barawai Edrndyan 201 

Barbara, a people 174 

bark, the island of, 171, 174; wearers of 

bark 174 

bas reliefs, Buddhist, described . oiOT. 

Basseen, a variant of BiiKsoin ,. , i!&J 

Basseiu, the nimie explained, 1 fcff , j Kutliun, 4 
U;isien == Bassoin , 21) 

Battiam = ( P ) Baasdn iiO 

Buuddha as a Buddhist ,...$t$f. 

Bean-stalk, Jack and the, Lushui variant of... 7i> 
bod, hero in folktale carried away by a tiger 

on his, 76 ; bed and banyan tree, notes on 

variants of the folktale incident 77 

Belgaum District, an inscription in the, 

noticed, * , .. 25*2 

beryl-mines . 274, 

Bogyiiga ss Baasein doubtfully ,... 20 

Blwdw, a people , M , 171, 

BhadrusVa, a people .... ..: *. 175 

Bhalla, or Bhilhi, a people ,175 

Bharata, a people 175 

Bharatavarsha, one of the anciont names of 

India.. . *..... T?R 

**V**MH. f ?**,*,**** 1/4) 

Bharukachchha, the modern Broach 17S 

BMsapura (P), apparently a town , M 175 

BhiJla; see Bhalla , 175 

Bhtmai^itha, the river Bhtma .*.. ,.*, 17f) 

Uidgapnmthut apparently a people 176 

Bhopvardhaua, appamitiy a city or country, 175 

Bhringi (?}, apparently a people M ., Mf 175 

Bhflimuatha, a title given to frogw inKopaL*. L'94 

bhfltapura, * the city of spirits ' 175 

Bhuvanaxkavlm, title of bamurakoluhalaP/lu- 

Bhuvandkabahu of Oeylon, lWiujldliipati*H 

btter to, on a tablet of gold 44 

Mnay Pattrikd of Tul'si Dds, an account of, *f>7f , 

B'injt Caves described - , -....,327 #<$ 

^Irbal, connected with a folktale, 331 i his 
4 ; 80ii<iuotedinafolktale as " young BJrbaL" 351 

l^rieagH, saves heroine in folktales loo 

blood, )?o1w of, ix> turn snake-hero into a 

sn&fce ,. ,.,,- 1AO 

w- "iM.t... M # lua 

JSWW.OM MMMMM 10f 



Boue Queen, story of the 22 

bruit, old Anglo-Indian for the todily-pulm,.. Sii). 

Brahmadova of Eayapura, iuscriptiuu of, 
noted 83 

Bmhinajdhsutta referred to in the Kalyiim 
Inscriptions * 77 

Bralimapiira, a city * 175 

bride, capture of, in folktales , 78 

J$rih<tt$a > )hhiti.j t the, of YjinUnimihmi ; its 
topographical list *,** lf>i) to 105 

Buddha, inmKOofinuoavoat>Tey;nprttiini, 45 : 
serpent canopy of, &W, 31i\r]&3: and tlw 
mole, the tale of, ?((): (jiuttaum, ii^urrs 
of, explained, 34! iff. ; old itiul modern, 
dressing of figuiVK of, I>.W; hu^o reouiu- 
bont figuren of, mwtiinccw of ,. 847 

Buddha^luwit, his mission to 'thaton doubt- 
ful, 14; untiueuiiiiUML in Urn Knlvthu In 
BcviptiunB * 14 

Jhiddhism, Brian HodgonVt opinions on 
Korfchern, :WU; Novthern, in Burniu, 
1^58 ff,, 3(iiff.; the Northern or Maliayiintt 
School ctftno first to Burma, 105 ;*- Tunt rik, 
in Burma, 358 ff, : the preHout Suttthfrn <r 
Htuayftna School of Burmese, is a refor- 
mation, 165: a short history of, iu the 
KalyAal luscnptiontt *,..,,....**,,...,. 86 

Buddhist sects in (k^ykm, the thrt'c, ;)!>; in 
,, JU j the BIX atMutttniuna^ara, i>3 ; - 
, inirly, l"ifp, j prievth in Ceylon, 
liat of celebrated, 4i; in Po^u, lint of, 4H; 
in Burma, number of, ahuttt 145') A. D ,87; 
in Burma, titles grunted to celebrated* 
44 :* flguroa in Burma dcjHribt*d, 3lOlf. s 
sites in Burma .* ......,..... .....Hilf, 

bulls, the island of 175 

Burma, notos on the nanio, 8; Hneu-nt, 
ocuigrution from India into,.:. ...,.. .*... 7 

Buvinese, Sanskrit wordn in, lij^ff. ; iloubltj 
words in, one half PAlt, DUO li^lf Han- 
8k ra in origin, l(J4t 
ou * ,*,..*.** 



Oambotlia is not Kampuju .,..*.,* 
Cumbodiiui architecture 1 in Burma, I 



to in the Mfilutt*SttikhiM *.*.*. 170 
Citvu;i, BuddhUt, ubovit. Manhnuin il<' 



on the At'arun and Dunttam! Hi verm, 
3SS7 : ...... Jttflim, anoto on tiio, aJ(Ji- P%4t, a 

uoto on thus litifJ : Buddliint, at Kt'gapatHin, 
45 : iu Ouchin China, MV : in the Ltion 
States, JJiiH : in Siam, :^9 :~ urtiticinl light* 
ing of Buddhist, cao of, 3;U) and note :~~ 
female figure* in Burmoae Buddhist, rare,,, 389 



INDEX. 



869 



(.'h<tiil t va llto |H't)pk of Chddi .*.< ....... . ........ 175 

rhiUiikya- Vikmmn-kAla, the em of the West- 

ITU UhiUtikjrii king Vikmin&ditya VI.; 

4*\at!iiimUuit of aowo dates in it *.,2V6, 297, 203 
t'liiiliikviiM, a coiKjuiMit of the ..... ............... . $9 

CIi.iifi|ttt, JV'ttiya, king of, legendary account 



'ii, a town <r country...,., M ........ . ...... 175 

Bhftgiilpur ......................... . 395 

i; n.tr CIniRdiAka ....... , ................ 175 

ijii I'tmuuAm, inscription of, and 

,. .. ..%,..* ...... *,. ......... 80 

.it pcoplo .......... *. ..................... 175 

Part .- ..... ,. ..... . ........ . ..... .... ....... 318 

ii huumi\ra ................................ 80 

l'*ir! ......................................... 324 

'A s fi?in ), tint Mmm in a folktale ..* 817 
rhvr .,.. ...... . ..................... 17(3 

t, a uity .......*... ............. A.. ..... 170 

C'hiiiiflnijtttiu thi'inlwbitanUof Cbaadrapura, 176 
r/jrir*tf'ii/it//i<f, * the inland of bark* ............ 176 

i;iHiritumuii;u, a people..*.** ........... .,..,...,* 176 

Htring -- again the evil eye.. ....... 56 

i, Bj'jtfireutiy a town or country ... 176 
OiiMli i?fiiifitry ... ......... * ................ > ...... 171> 176 

CtH'ihka, tlio po.ple ff ChAdi ...... , ....... . ...... 176 

Ch<Vi4 country ....... ................... * ..... * ....... 171 

< 'bt rim, their connection with the P4ncjyas ... 59 
Churym Uui peoplo of the Chtea country >.. 176 
Chltat, a/ja**0*'.i< l Bengal ...... ,-, *..... .,.. 295 

, a village l& 



China, a t>'Hple ..***,*.*. ....... o**/.M**^ 4 4. 176 

China *** Uhxiino ........... ..... *MM*.M**M..I. 4 

(;iiiiUMldji Bhamoftad neighbourhood, 41 ! 
tho MahdrAja of, oontmot a Biiddhiat 
at Nogaputam .....,*i*.**>*****< ..... 4iC 

, district of ,. ........ ........... 4 

tikn, ' flttt-noaed poopte 1 .J ............ 176 

rMnitiivaiiiM, ' wearmt of bark 1 ........ t-. 176 

CbitmdAta, BAmMhipati's emissary to 
CeyUm ......... . ...................................... 41 

C'liiiruUlK ilio modern ChftnkAt or Chatar- 
kut ....... . ............... / ........ . ............. ....... 1W 



ujuH, a M8, geneulogy of the, 141 ff. : a 
lint of tboir voMttb. ls their oonneotioa 
with the PA9<Jya*, 59s an account of their 



i*tn<10rUtt, variant of 

Ui the blond of 

a. of the PMyt *i * 

t- Dunbh, at OPranqttbA* ......... 11W. 

lb f thepliwesforobtaiin ^.- 176 
Con vocation, the JPiftt Buddhbt, ailaded to, 
1 tfa* Second Bfcdiitttttdrt to, 16: 
tb* Third BuddHit alltided to *****"*** 13 



corpse-light in folktales ........................ * 291 

Cosmin = Bassein ........... ; ...... .*. ............. 18 

convives, mutual relations of, as exhibited itf 
Indian folktales ....... . .............. . ......... *218 

curing heroine to marry her in folktales ...... J8f. 



king of the Damilas (90 B. 0. ) ...... 39 

Dagon, changes of the word, 19 n. : s= ddgaba, 

27: see S1iw6dag6n^ .............. . .......... , ..... 27 

Dagong B Dagon ...;. .............. . .............. ., 27 

Dagoon Bagon ........... , ............... . ....... *27 

Dakkhina-vih&ra of Ceylon, the ............... 39 

dakshindpatba, a name for Southern India .,. 176 
Dala mentioned in the Kaly&n? Inscriptions. 32 
Dulanagara = Dala ................................. 32 

D&mara, or D&mara, a people ........... * ......... 176 

Dainbarasiihna Paramftra ......... . .............. 8l) 

D'axamathA Caves, described ... H ....327&, SSlff. 

Damlaka, a country or people ......... <*. ........ ., 176 

Dandakdvana forest .... ........... * ............... .. !76 

Danclapiiigalaka, a people ........................ 176 

Dangyiclaung Hill, opposite Prome, legend 

of ...................................................... 160 

Danaborg Fort at Tranquebar ..................... 116 

Danturaka, a people ........ ................... . ..... 176 

Darada., a people ........................ . .............. 176 

frardtira, a mountain ............ ... ........ *.,.... 17t> 

JD4rva, a people .............. VM .,...,.^^ M .* V 276 

D4teamya, a people .............. . 

Bafopwi, the modem Mandasor 

Da&rna, or D^stoa, a people 

Dasdrak^ or D&^raia, a people ^.,...,.,176, 17T 

date; of establishment of BuddMsni in Bur- 



ma, 17 s Burmese Era;, instances of, in 
iasoriptioais, 2, 6 : importance of tba, in ^ie 
, Kaly&ai Inscriptions, 11 : South Indian, 
discussed, 136 i, ; .some tbat do not work 
satisfaotorily ........ *., 

dates calculated ...80, 81, W^tt>ttfcjW, Wfc 
DanlatftUd is not ffiuen 

capital of MabAr&Blxtira..** 
Days of tne week meatiioii 
dates; , , ' * - 

. ....................... *4 43, 9? 

5, 42, 46, 55. 137, 138 
46, 90, 1^, 
-Wedae0day...5, -, 44 (tibrioe), 45, 46, 

137, 138, 219 
Thursday , ................... 44/46, 94*9. 

Friday ..,:.*- ................. ' ........ ^ **> 

Saturday ........... .\ 5, 44, 49, 138, 219, 2^0 

Days Of the week, names .of them as -used in- 
recorded dates : ^ 

Guru tThur&day) .................... - ...... 82, 108 

Ravi C^u&day)... ................................. 10d 

' S6ma, (Monday) .-. ........... ...:- ...... -- 103 

Sukra (Friday) ................... .,0,-81, % 1. 



370 



INDEX. 



day, civil, of the fortnight, or month, denoted 
by Sudi and ladi, mentioned in recorded 
dates: 

'" f owner half " r 

1st ................................................ 137 

5th ................................................ 137 

7th .......................................... 330, 138 

8th ................................................ 137 

13th ........................................... 107 

latter half": 
* 7th ............................................... 1*8 

12th ............................................. 130 

first fortnight : 
5th ................................................ 219 

second fortnight: 
1st ................................................ 219 

3rd ....... ; ........................................ 2'JM) 

UJth ............................................. SilO 

dark fortnight : 
1st ....................................... 2, 5, 43 

2nd ........................... 2, f), 42, 44, Hfl 

tth.. .............................................. 81 

7th ................................................ 6 

8th ................................. 5, 42, 40, 307 

llth .................................... 42, 43, 46 

12th .................................... 42, 44, 4G 

18th .......... . ......................... 44, 109, l:7 

bright fortnight : 
1st ............................................. 46, 108 



2nd 
3rd 
4th 



4fc 



8] 

45 

lift 

7th 4SJ, 80, ( JB 

.8th . 5, 4-0, 50, 82, 8i* 

tli 5,82/00, Ut 

10th (in MS,) 97 

18th , 46 

14th 108 

fortnight not specified i 

full moon ,..,., ...a, 5, 4(> 

dates; lunar, i.e.,tithi t meutionud in recorded 

dates ,*.. ,., 80 

day, solar, mentioned in recorded daien : 

3rd 1?J8 

6th ];)8 

20th f . j^ 

21st * 

26th !.!.... 

29th M M 

80th 

dead, the kingdom of the 177 

guardian of a fairy, 318, 324 \ of 

heroine ,.., t o^g 

demons -with elf-locks .., 177 

i 196 

of Ceylon * . 88 



UtK 
107 
107 



of the now edicts i 
with Piyadnsi ................. . 

Dovikil, a rivor ....................................... 177 

Dhummaclidti (of Po^u), KOIUO atrisoitnt of 
Lim, 10 : described as king of Kiimmafi- 
fiodfaa ...... , ......................................... I-"' 

Dhain in A,,sokjir j ft =s^ A soka .......... . ............. 15 



"Dhanushnuit, a tuountniu ....... * ........... ....... 177 

liurikiapiittiumi, ft <'Jty ........... .-. .......... *.... 177 

Dlm-rmiirimya, a forest region ..................... 177 

Dh&rwar District, t iuHcriptioiiH in tlu% 
noticed ........ . ........................... 2fl, t!97, 29S 



diamou<l8$ the 



plaoea when* thiy 



wre found * 377 

L7 
27 

7 



Digtuupaeheti i a Pallcixed form uf 



Dtpnnkam Srijfifma, see Atisa ................ .. :ir?f, 

t *jK i opl with long in'ckn* ,*. ...... 177 

..... . ......... 177 

...". ............. 177 

dwi*ht.htt< *feho iuhabitunts of heaven, nr 
dwellers in the 1 sky * ............ . ................ 177 

dog-fttoed peoplo,..,...,.,......f.. ......... **... , 177 

.. 27 

, of Turi Dfa, un wenouiit of the, 
22.1: identifi^iti<m of tlio ci^Arfu ......... * ..... I2!!ff. 



Doniba, the 



177 



in, nn antMtMit Kite in Bnriuit.. ....... ,. !U>r> 

1 , an nneieni; Kite in Btmna ........... . 'Mh 

tin iiiu'I^nt wit< in Burma ... !tor> 

iii, an aneiont nito in Buruni ........ .*. 150."* 

n ^= Diiguti ,.,,*,.... .............. * ......... *, il-7 

Dmviila country ...................... .- ............ 177 

iil'ii * of or belonging to !)mvJ' ........ , 177 

in fulktuh'H ,.,,., ....... ,., ...... * ......... . Il^IJ 

Duitabaun^ HUH MuliHWiubitAvA and UMayi; 

king of Pi'ome, lot): Ic^i'iid about him .*.** lUl 

BvurAvatf &= Bungkuk ................... , .......... 4 



ears ; people with earn like a winnowing ftm. 177 
vtflipao of Un uioott !Ufntiitiicl in si rt'tfurdfd 
itmeriptiou , ..... , ................. .,., ....... , ..... 5 

flutclwruiiat 'one-footed [M*oplu\. ............ . 177 

Ekalaik, an auei(?nt, wite in Burma,. .**,,...,.., IM>5 



t9i 'one- footed people'*,.,,.*.,*.,,.,.,,,.., 177 
unn, * one-i?yed ptu)]>le * ..* ...... *,. 177 

eleplumtw, the glen of ........ . ........ ,.,. ......... 177 

EHAr/l, nteutioHt.td lu the l!rihttl>*frtMhtttt an 
VcIWni, ........................ '. ......... . ....... 18-J, 193 

era, fcheJJtttichttkkaexplttined, 7:- Lukhhma- 
nuB^na, proofs thai, i t comsufniHul 1 1 ID A , D. # 
107: 7th year of onrrent rwign, 1JJ7: Iftth 
year of current reign quoted, HOs 12-Hb 



INDEX. 



371 



ypiir from the introduction of the (Buddhist) 
Koiigion into PugAma quoted, 30; 1472nd 
yur from the establishment of the Beli- 
prti in Lankadipa quoted ..., ........... ,.... 89 

was UN >il in recorded dates : 

Anno Buddh5(Jtnachakka),..2, 5, 17, 33, 

33, 39 
('hf'di ............. ............... * .................. 82 

ChiUukya Vikrama .......... ,.: ................ 1Q9 

Kaltyuga .., ......... . ..................... 116 note 

Lakaiiinanasana * .............................. . 107 

SAka- .............................. 107, 136, 337, 820 

SukkftrAj ... 2, 5, 17, 30, 32, 34, 42, 45, 46, 87 
Siiiihu .......... . .................................. 108ff. 

Vikramii 8ainvat.*.80,81,82,83, 94, 98, 103ff. 

mis UBCH! in MS3. : * 

Jny ......... . ...................................... 95 

Vikrama ................ , ............ . ......... 00, 97 

rra, nawo of Jovian years used in recorded 
ditto* j 
Ammda,.... ....... . ......................... t ...... 137 

Akniiaya (Kshaya) ........ , ................ ..... 136 

Kiiaka ..................... .1 ..... .', ............... 136 

Prabhava .......................................... 116 

PramAthin ................................ , ...... 137 

B&db&rana ...... i ............... . ................ 137 

Siiumya ........................................ 136 

, Sdbbakrit ....................................... llflau 

Sukla ......... v .................................... 186 

Viivirwm ............................... * ........ ~ 188 

Yuva ........................... ................ , 137 

K ty mology of plfcoe-namea in Burma . ...... .. 1% 

*?vil oya in Burma ........ ... **.** ....... ..,*,.* 56 

*yo j ono-oyod people, 171, 177; threes-eyed 
people ...... t ...... .**M****<**. ........ .* 177 

V 

f*.n; dog-faoed, horse-faeed, long-faced, 
i&nd tiger-feoed people ...... . ................ * 177 

fttirioii f auioits, 3188.: names ol ............ 824 

" Fann " ovaa dowribed, 387R, 32^. r Farm 
s* P'ftrtim, name of a Buddhist cave, dia- 
mimd ................................. .... ........... 88M. 

fat*?, written, S79, 245: heroine destined to 
tfivo birth to the Sun and Moon, 315 if.: 
nvdrruled by Paramdfor ........... * ............ 292 

(nthor (ee hair) magic ....; ...... ... ......... 276t 

fii'fc; outs-footed people ..... ....... ,,. .*..... 177 

fl^itb, eateri o raw ................................. 177 

%ura* Buddhist, from Burroa explained ...... 361 

linger of a devotee of the Sun feeds children 
vrbun sucked ............ ............. .........M 817 

fluto, magic, in folktale*, charma aniraaJs, 76; 
h*4 no power orer opwa, 73 : ma^io, notes 
on variant*, 76f. : references to variants,,; 78 
Fulktalet: 



Hindustan 21ft, 79ff,, 280&, 321 

Imshais ?Sff. 

Salsette 53ff., 2l3ff. f 276ff., aOdff, 

SaatUi, noted , 95 

Among the Sgaw-BTarens , .284ff 

Western India *. 213ff., 3l5ffJ 

forests, various, of ancient India 177 

fortune, seeking, by a journey in folktales ... S3 

foundling, out of tiie sea, in folktales 246 

frogs, worship of, among the Nfrwlrs of N3pM, 

292ff.: given .the title of param&vara in 

NSpal, 294: called Bhilmin&tha i 



Bona 



G-ajlhvaya, apparently the modem Dehli ... 173 

Gajapura, the modern Dehli ffS 

Gambhirikfi river 178 

Ganapati of Nalapura, his genealogy, 81; 

inscription of, noted .- A 81 

Gtupipafa, I-, Zdkatiya, his date discussed , M 32t> 
Ganapati II,, K&katiya, his date discussed... 326 

Ganarajya, a kingdom 178 

G&ndh&ra counti-y and people,.., * 178 

Gandharva, the choristers of heaven 178 

Gang&, the river Ganges 178 

Garavi of Yallig&ma, his rebellion' against the 

king of Ceylon 42 

Garuhft; see GuruM ,.;.<....:... 178 

Gaudaka, a people ;.^.*;;,,v:. 178 

Ganragrfva, a peojle * .*tfkr^ ..^ l -17ft 

Gavya, a people ^...*^......^*...^:VA^* 178 

geographical n<vts ; the <Ji vision of India, 
aud the canntme, tribes, &<?., &c., accord- 
ing to the BiOoi-jSaiJUMM of Yftr&hami. 

Uv: 1 169 to 195 

Ghflsha, a people ..,,.., 178 

ghosts of European type in an Indian folk- 
tale * w. N 3W 

Giiinagara, a city '. *...., t ...W 178 

Girivraja, a people *.. J... J78 

glazed tablets and bricks ia Burma explained,^ 
353, 355f,, inscribed table* from Wtmtho 

.described ,^,. *...,.,*. 347 

glazing, an old art in Burma ^..... ......34G&. 

Gobbu^ ia the J^iz^in's Dominions, the date 

of an inscription at 298 

*God' among the Karen*, 284 and note? 

afthe 'father* of the Karens 

G6d&vari river i - 178 . 

Gola, a foreign people in ancient Burma ... . 16f . 

G6lainattikanagara = AyetJ?fema 16 

G&l&ngala, apparently a mountain , 178 

gold, the regions of 17S* 

Gumanta, a mountain 178 

Gfonatt, ariver ," .. , 178 

G6narda, a people , 1W 

Gop^chala = (i^lior , , '. '81 



372 



INDEX. 



Gopadri == Gwfclior 81 

Gudha, a people - 178 

Guhila, geneaology of the, 81 : family of 

Medap&la, an inscription of the, noted 80f. 

Guruhfi, a river .................... . 178 

Haihaya, a people 179 

hair, golden, of heroine, in folktales, 196 : 
notes on variants, 17: of* hero (golden) 
floats down to heroine, 76; (and skin) of 

hero, colour in folktales gold 76 

hair, people with various kinds of...* *. 17$ 

Hala, a people * ... 179 

Haihsavatimandala ~ Pegu Province of old 

Talaing kingdom.., ,...**.**.** ****.* 84 

Buhasvatfnagara = Pegu .. 34, 46 

Hatftsavatipura === Pegu * ,. 44 

H&ralumra, a people .* * 179 

Earibhufija Laos 41 

HaripuScha ( = HariblmHja), district of ,...., 4 
Haz&ra, perhaps = the ancient Abhisftra 

country *..,*...** * .,* 172 

head-dresses, importance of, in Buddhist 

figures J 8H 357 

JBtanagiri, a mountain .. 179 

HSmahmdya, a place , * * 179 

HSinat&la, a people MM . ........... 179 

hermitages .. 179 

heroine, birth of, from a splinter run into the 
hand, 78 : comes out of mango, 291 ; found 
in a box, 2UO : drops lotuses when she 
speaks, 248 j drowning of, in folktales ,** 100 

Himavat, the Himalaya mountain 179 

Hluen Tsiang; the capital of Maharashtra, ' 
mentioned by him without naming it, is 
tfftsik, 115 j the capital of Kong-kin-na- 

pu-lo is very probaWy Kar^ul .* lift 

Hodgson Brian his opinion* on Northern 

Buddhism..,., * . ... 868 

horse-faced people.... ..**..**** 179 

HM in the Belgaum District, the date of an 

inscription at .... ,..**,.,..**... 252 

Hftua, a people , 179 

Hunacftind in the Dh&rw&r District, the date 
of an inscription at *, *,.*,.*..*....., 298 

identifioation by pictures.......**,* .* 324 

Ikshumat!, a river,*,..,.... *,*****,*.* / 179 

Ikehvftku, apparently a people , 179 

images, deecnption of Buddhist in the D'am- 
matha Caves, 332f.j in tho Farm Oavoa, 
331; the large deposit of, at the K&gun 

6, 837; at That&i, notes on 346f. 

task, vaiiant of the ,,818f, 

ancient j the divisions, countries, 
v ,triba*, &c, f 4o. ( . according to the Bffkat* 

of Tftrtkftmihu^ ,, M ..,i6 to l 



Inscriptions edited, SflBf.. 299J5F., 8W M 8*3f. : 
Kaly&ntof Dliammach^ti, 1 Iff.; Pali and 
Burmese, 29ff.; PcSftSdaung of S'inbyuyin, 
Iff.: Sanskrit and Tamil; 67ff.; a 
Vafctcjuttu, 67f. s Six Unpublished ~- 
account of, 80& : in the D 'am inathA Caves, 
334: Kiluohfpura of Sumarako tlahala 
Paaclya, noted, 61 : Buddhist, at Kogun, 
noted, 351: Sanskrit, at Tagaung, 7: 
on thg sculptured stonea from That6n, 

#60; at Tranquobar 116 

IrftvatJ, a river .,,.. ,. 179 

islands, various, of ancient India .*.,...*..,.. 179 



jttckal-oatei-8 * 179 

Jain, a possible Digmnbara figure found in 
Thaton, 345 ; literature, Weber'* Cata- 
logue of, in the Berlin Libriwy , 112 

Jambudipa == Burma .*, 44 

Jambupati, Burmese legend about .. 3u9 

JdnakfanaHgal, of Tul'st DAa, an account of 

the I.... 203 

jatddhara, 'people with thick matted hair 1 ,., 179 
jafdsura, c demo& with matted hair or elf- 

looks ' MM , ., 179 

Ja$hara, or perhaps Ja{ihara-Afiga, a people.. 179 
Jatilavamum, P^ya aon of M&ravarman. * 

65, 68 

Jayavad<lliananagara in Ooylon ... ,.t 40 4*j 

J6tavana aeot in Ceylon, the *.,.** 39 

J^fcavanavibfliu, foundation of , in Oeylon (266 

A.D.) ; 89 

J<3yava?dhana = the Toungoo District of 

Burma'* ***, .,. 4, 7 

Jtnaohakka ex^a, mode of notation used in, 

explained ,.......,., Mt , M 7 

J6fcinagara district of ,. ... 4 

Jfinga, a people . M i 179 

^judgment," a, Salsette version of the idea, 

in folktates ,* .....,..,. , MiM M 

Jupiter in Makara quoted in an inscription.*. 138f. 
, the goddess of misfortune ^ 



% and p> interchange of initial, in Burmese 

place-names,,. 3215 

KaWr, as a disciple of E&uiAnand ..,. 227 

XaMtUbdt, ***Kabttt#3ldm*it*n 203 

Kabitta Rdmdyctn, of Tarsi DAs, m account 

of the, S53& : dato of, discussed... ., P7 

Kachchftra, a people MtfM l?j> 

Kachchha, the modem Oufcoh country 179 

Kaikaya, a people ........... 179 

Kailftsa, the sacred mountain 180 

KailAvata, a people ,0,,.,.,.^* MM , 180 

people of K4ralM.oM.,,. W 



INDEX. 



S73 



K &katiya Dynasty, note on the chronology of 



Kaloehuri family, genealogy of the ... 

Kaiajina, a people or place ; [.... 180 

Kaiaka, a people...,. , , 180 

Kaiakoti, a fortress or ciby * 180 

Kalambu = Colombo , 42 

K&laiijana, perlxaps for Kalaffjara 180 

Kalhaua, notice of the codex arehetypus, UO: 

date of codex 140 

Kulinga country 18Q 

Kalinga Haihayas ,... 8% 

K4lmga, the people of the Kalinga country... 180 

Kalinaaha, a people 180 

Kalyant is not Hiuen Tsiang's unnamed 

capital of Maharashtra , 113 

Kalyanf , siind at Pegu, origin of the name, 
4>0 : derivation of the name, 13: its 
situation, 13: object of founding it, 13: 
date of f 13: Inscriptions, their present 
condition, 274f . j their contents, Hf . $ are the 
ruling authority on consecration ceremo- 
nies, 12 } method of reproducing the text, 
18: some details of the stones..*...,,,,;,... 13 
Kalyagitissamah&thdra, title of Suva^na- 

6bhanathe*ra , 85 

KAmbdja country and people *,.1?1, 180 

Kamboja it (P) the Bhta States -..,... 

Kambdjajwmgbapakkha sect of Buddhists . 
(Dala} visa of, explained .,...,,..^.,^..,,. m 
^. *...***..,..*.<,**.;,* SO 
a* Sftoared te '; * 



XAOtp6ja district of, 4: knot Cajnk>dia, M ... , 4 
feaaafca, the region of gold M..*********^*...*.* ISO 
K&nApur in the K61h&pur territory, an 

inscription at ( noticed .,^...^.,... m 

K&Scbi, tW modem Oonjeveram .s,...*v.-.,* M ISO 
Kai?c;l*-G6pdlaa57iv, hi date ,.*.....,...*, 219 
KAHjivAyapp^r = EMchtvayal I^ncM..* 67f, 

Kaaka, a people .*M.O *.*.*.* ***,**.** 160 

Kank&la-0ho}a, a list of his successors ...... Wife. 

Ka&kafyfct ft people . ******. *.** 180 

Kmtafcathala, * place........ ........,,... ISO 

Kan^hadhftna, a people ISO 

KAntipura, a oity ,,..^. ,.,...,..,.. *,o*** ISO 

KapU*, a people , J* 

Kapishthala, a people or locality **^..** 180 
Kappunganagara * Kabaia ,*.**.***.* If 



Karens, their nationality discussed, UQL 
folk-origin of the ,*,,***,* >,.,,*.*.*** 
, doctrine of, examined, 22& ft 
i doctrine of 

K*ran4ya, the modern Kaiar&j ***,..**** 171' 
Kirma^yaka, the people of K&maa$ya,....; -1W 

EArg&tft* the Kaoaarese country*.*... ........- 181 



Karnul is ^ery probably the capital of the 
Kong~kin-na-pu-lo country mentioned by 
Hiuen Tsiang ............ . ............ . ..... M u 

Karvata, a people ................. ,.. ....... ^ 181 

Kashmir: notice of Kalhana's Chronicle JL 
K&si, the modern Benares ...... * ...... . ......... 

Kasmira, and Kasmiraka, the people of 



Kasmira country * ...... . ....... . ......... ,...... 

Kathdvatthu, allusion to the, in the Kaly&ni 

Inscriptions.*...* M * .** M..*..f.. 
Kabemweyin = Manipur ...... , ....... . ......... 

Kaulinda, a people ..... ,., ........... ......... .., 

Kauluta, the people of Kulfita....,.......... 

Kauninda, a people ........ .... v ., ........ 

Kaunkana, the people of the Konkana......,- 

Kaurava, a people ..... ., ....... ..........., 

Kau,4ala, and Kau^alaka, the people of 

Kosala .......................... , ---------- .. 

KauSambi, the modern*K6saia .,,....*,.-., 
Zau&ki, a liver ......... . ......... ., M ...*... M ...^ 



K'ayon, Burmese corruption of 

Farm; name of a Buddhist Cave .,*,.... 
K'ayon-S'addon, name of a Buddhist Cave... 
K61asabhapabbatach6tiya, near BOin ......... 

Kerala country ....................... , ......... 171, 

k&adhwa, jf long^-hairad - , oar 

people' -rf ....... .ii^...^^.-i* 



172 

16 
t 

181 
181 
181 
]| 
181 

181 
181 
181 

181 



181 



Etasa, a people 



****** *. -181 

jw. rfW . J* AT. M *' .#f * ifOlt 

* dwella^s ia tkeaky' ,,.......... 181 
....'....j. *...***.*** 9 



Kirna, a people ... A .*.** 

Hlshkindha* a mountain **** 
Kistna District, an insciiptism is ^aotieed, ^97 
K&gun Caves >~ " " 
a mote OB 




Ko-kkilji, Cholaking, defeatedby theP&ndyas 
an t insoripm in 



46 



co 



by 
* |xrob0.bly 



its capital.^. 



374 



INDEX, 



K6-R&ja KSsarivarman 



jarAjft. Rilja- 



Korkai, once the P&arlyan capital * 

Kosala country ,..,....170, 

K6fcivarsha, apparently a country 

Krauiicha, a mountain 

KrauBchadvipa, a country * 

kravytfxin, 'eaters of raw flesh' 

Krishna, the river 'Kistna' *. 

Krishna Gttdbatt of Tul'si DAs> an account 
of f. 



Krflklataung 

Kshatriya, the warrior caste ..................... 

Ksh&nadhOrta, a people ................ * .......... 

Kshudramina, a people .............................. 

^jjburarpaua, a mountain ........................ 

Kuavanj, the god of the Lushais ............... 

Kucliika, a people ................................. ., 

KQdal = Madura ........... . ....................... . 

Kudds, nationality discussed, 129f. :~~ tlieir 

congeners, ISO; vocabulary of the 
Kufe'an PuVaa = Pak'an ,*..* ...... , 

Kukura, a people ..., ..... . ....... . ...... . 

am aaa Tranquebar 
P&nrjya 



60 

02 

182 

1 8*2! 

Ib2 



182 
257 

182 

182 



19 
]82 
116 

116 
Kul&dfikhara P4n<Jya mentioned in incrip- 

tion ..................... , ................. .......... . $1 

KAil6ttungaCh61a conquers the Pfintjyas, 60: 

MS. account of .............. . ........... .. 341 

Kulottunga-Ohola XI. = Paruk68arivarmiino. 60 
Kulftta country ** ........................ ..,.,*.*,... 182 

Kulataka, the people of Kuldta ..... , , , # ...... . 182 

Kunafha, apeople ................. , ...... , ........... 185 

ifcuryaraiaK the cave or glen of elephants.' 1*$ 
Kuntala country, 183 : this* seems to be 
' really the country which by Hiuea T*iang 

is called MahftrAshfra *..* ...... , .......... ,, ng 

Kuntibhflja, a people.*. **A.. ...*....* ........... 182 

Kurfcakofci,^ in the Dhftrw&r District, the 

dates of inscriptions at ........ . ....... ...,297, 298 

Kuru, a people ............. a.*.., ................... 182 

Kusimamantjala EPS Bassein Province of tho old 

Taking kingdom ........... ...... " ............. % 34 

Kusimanagara ........................... 17, 1,9,29, 46 

Kusimaraf j?ha =* Bassein ....... , ........ . .......... 29 

Kosuma, a mountain,-,... ................ M-M ...... 133 

KutWn es Bassein ......... g ............. . ............ \ 

Kuthtog = Puthfing = Basaein .......... "! 1" 19 

Kyaikk'ami, vei-naoularname for the Amherst 
' district of Burma * ........ . ........ .. ..... ?8 

Eyaikp't Kyaikp'un Pagoda described !".!!!!!! U8 

JSSS?-??^!!? W-P 1 . ........ *"-t 853 

Kyija^r m the DMrwAr District, the date 

of an inscription at ............ , ....... ;, 393 

Xy*ulM*lik an near Maulmain 
,; BuaaHst tiaves ...; 



Lalia, a various reading for Hala, 5. t> .......... 18;3 

Lahnrla, a country.... ............ ...... ,. ..... ,, i$ij 

l/t/m your of tho Jains, the .........*......, 17 

Lukshin&jhwar, tho date of an inscription 

at . .................... ..... ................... , ........ 097 

Limkit, Ceylon* or its capital city ........... t 18;? 

Lank&ivRra, MnrJyaKing . ....................... (jo 

Laos *= Lavairafcfcha .,,.* ............ ,., k . ........... |, 

LAha country .**.. ............. , .............. ,,.. 18J3 

Latihityii, tho rivor Brahmaputra .... ........... ]&j 

, Uiutrict of ...... ..., ....... , .......... 4 

SK Vaiiijja^lnia ........... < ............... (j 

- a|iigioii,3g.*; a luilk-whitu dove. "IS 
lift% restoration to^hy spclla .............. , ...... 290 

lions; tlio forest of the man-lions...,* .......... jg;j 

liquors, intoxicating, folk-origin of, Rtnung 

tho Kiirona ......... , ................................ *J8fiT, 

Lot'B wifo variant of ......... t ................. ,J g^J 

luck, tho Hoping: a folktale,..,* ................ iHyfr. 



a tifclo of PavftAtnkft l. f 6Uj 
a title of Kftjondra-ChoJadova ........ . ......... 

the central division of 



. 

MAdhyamika, a people ............ ..... ....... 183 

Madra, a people .............. ,....... ....... 183 

MWraka, a people*,. ..... ............. ...!.!!!!!'. Ib3 

capital of the Pfi$<Jya ............. 1 \' t (Ji 

'* 



it ..... . MfOMfiM . M , 

tAgudhika, the people, of Magadha" !.,'!!! !1^ 183 
magic wand in folktale*, 100 { oomb which 
dostroyw nnd g mn tn life, 310; atiok that 
produces a golden tank and a palace of gold, 
323; tovo, stick and rope in folkUK 
317: sympathetic, bunaiag a ihod nkin to 
injui'o uuako-hero, 100; making boroino 
ill by destroying an imprewion of her 
foot-print,..,,....., ....... . ......... M j g 

MaWbuddha^pa ^ Kyuikp'un' Pagoda" "!!!! 46 



people * 



of 



of 



MaMmahindathora, apoatle to 
river ..... ... 

founds the 



10 



i ^ 



nountry, 184; - the capital of 
vA by ilirn Tiiang, la MMk.,, 115 
* tho great ocean * ........ 18< | 

Xtaffof Oeylon,fottdthe Wtova- 
Jiavihdra CJ6 A. D.) .............. zg 

Mh4ivalitWm heads a mtoton to" Ceylon ,"! 41 
moUmrf the great foreat* ........... ... ; . 18 J 

ra, fouadw of the Abhay*flrlri 
wet ia CrleBmM. M .................... .MM* 



INDEX. 



Mah&vMra, in Ceylon, foundation of the, 

38: sect in Ceylon prevails, 39f,: stab* 

lished in RamafiSadesa ? 4Qf. 

Mahayasathe*ra ** ie 

MahSndra mountain .. .,.. 184 

Mahi river ., ^ , 184, 

MaMmparak&ya, a merchant of N&vutapafr- 

tana, trading to Pegu 45 

Mahiihsakft, district of 4 

Mahinda, the Buddhist Apostle to Ceylon, 

apostolic succession from s in Burma 13 

ilahisha, a country 184 

Mahishaka, the people of Mahisha 184 

Majjhantikathora ;.. 24 

JH&kara, a people , 184 

M&lava country and people, in the northern 

division of India 184 

Malaya mountain 184 

M&lindyfc, a mountain 184 

Malla, a people ,.... 184 

Malyavat, a mountain , , 184 

Mammucli Ch61& ..,<..,.,. 65 

MAdUbhtirana, Ptadya king *.., 60 

Sl&aahals, a people ........ 184 

Mand&kini, the Ganges 184 

Mamlanadova Paramara 80 

M&g^avya, a people ....,**..* 184 

XaQimat, a mountain, ^*. *,*,* IB4 

v aamesjto* . -, ^,^ 7 

^0fy0bjto**t**t*+***w**i+Ki t ***<*.. * 4 
attle^ .^>J*M^**^,*^* 59 

Mandharf, a Talaiag 1^ tf * Jtrttto 17 

HI arammade'sa =s Bttnfta frojyof ...... ..... * , BO 

Marang Buru = the Parasnatli Hill. , .. 2^5 

Mara varman Pan clya destroys the Pallavas. .65, 63, 

mariners .*.. ...,.** . 184 

mamage custom, Brahman girl married to 

Kshatriya EftjA in folktale 31 6i 

marshes, or swamps ,*.* 164J 

M&rttikftvata, a people ... 184, 

Maru, the modem M&r^A^ .., 184^ 

Maruchipa^ana, a city 184| 

Marukuchcha, a people ^.-* 185; 

MavtaMn = Muttama -40 

martaban a Pegu Jar..... ** 346, 364f. 

Matanga, apparently a place where diamonds 

were found * 185! 

Hatonflayfi, described, 8&8 ; Yasundharfi, I 

080: figures of, described * 249 

MathurA, the modern 'Muttra' 170, 185 

M&thuraka, the people of Mathurfc * 185 

MatriiUka, a doubtful name of a people J85 

Matsya, a people J85 

Maulika, a people * * 

M6ghavat, a mountain * 

MAkaia, a mountain J<> 

M4ru mountain . * w 



M&ruka, a people, country, or moTmtmn ...... 185 

metamorphosis, hero into a fly, 248 ; iato a 
crow, 290; into a cat and back, 290; into a 
bug, 424 : old man into a young one aaad 

back ......... ..n**..276. 

metempsychosis, Buddhist belief in, illus- 
trated 99 

Mewa, a folk derivation of the name 195 

Miazza Pra is S'inbyftyin ,......,.,. 21 

milky ocean, the 185 

mines, the mines; an ancient place, 185;-* 

mines of beryl-stone.. ~* .........,,. 185 

Minlwin, name of a Buddhist Cave 329 

Mithila country ......,..*......*.........,.,....,. 185 ** 

Mi-yatma, a hobgoblin in Burma .*...... 56 

MlSchchbas , * ... ,-..,.,* 

Mdggal&natbeTa, head of B4mMhipatrs depu- ' 

tationto Ceylon M ...,..1^^ 40f. 

Hoggaliputtatissath^ra reforms Buddhism in V 

Asoka's day i 16, 18 

months, names of Hindu lunar, mentioned in 
recorded dates : 



****** 



42 



first of the two Asalha ... 

second AsaUia *,..*.....* 43, 4^ 

AsM4ha 81, 106, ]tt)9 

Assayuja .,., ...... .*..... ......^ ^6 



Bhadda 



Ghaitra 



.***** v< 

**. .*.. * ..**tk* ** . *r** "WW 

~. ......... , ....... * 81 



Kattika 



Haxgga 

Migasira 
Mithxuia 



2, 42 
10R 



Phalguna,., 
Rishabha 

" 



, nat^es of Hindu aolar, 
recced dates: 



Klrttigai 



montlis, name? of Hindus luni-sojar, 
, tioned in recorded d^tes : 

Dhanus " **" 

Earkafcaka **^ ( 



Makara 
Mesha 



138 



., 137 

, 137f. 

,.^. 136 

137 

'136 



876 



INDEX: 



Panguni (Phalguni) 



138 



months, names of Burmese lunar, mentioned 
iu recorded dates : 
Kason ............................... ............. B 

Tabauag ......................................... ' 5 

Tab6dwe .......................................... $ 

Tag* ................................... - ......... 5 

mouths, names of Hindu, mentioned in 



(lunar) CJiaitra ................................ 

Jyaishtha .......................................... 

(lunar) Phalguna, ..... . ............... * ........ 

Srfivana .......................................... 

(lunar) Yaisakha ................................ * 

is female in Indian folktales,.... .......... 

MCreko, the god of the Santals ........ . ......... 

mountains of sunrise and sunset ........... * ... 

Moutshobo = 8hw6U, 28; =* MoksobS., ........ 

MrknmA = Burma.. ., ............................... 

MSS. in Buddhist Oaves about Maulmain, 828 : 

supposed to be in the Buddhist Oaves 

about Maulmain, 327 ;-- Talaing, in the 

D*amuoath& Caves*. .,..,..****-****** 

MudhavamahAohStiyaipLPegu .............. .... 

MulSk: Pagoda at Thatfin .................. ......... 

Mtdika, ftpeople...'.*.M.*.<M. ...... . 

MuCja, or Pufija, a mountain ..................... 

Murukuchcha; see Marukuohcha ...... . ....... * 

'MuBselwoman' discussed ..... ........... . 

Huttimamanclala = Martaban Province of the 
old Taking kingdom .............................. 

Muttimanagara Martaban ........ ....... 4^ 

Mweyin as a place-name ..... ....... *...**** 

Myawadi, an, ancient site in Burma .,*...**.... 

K&dendla, in the Kistnu District, the date 
of an inscription at ..... * ....................... * 

Ka^ahrada, capital of M6*dapd$a,..* ............. 

Mgapattanu Nogaptitum , . ... . ...... ., .. . ..... 

Nograis .......... ..,*. ....... ***. 

people .................. * ................. 

nnkshatraa, names of the, tucuj^ouud in 
recorded dates : 



316 

296 
186 
28 
160 



888 

47 
840 
186 
186 
186 



7 
385 



81 

45 

46 

186* 



Anushaiu (Anuradha) ........... **.* 

Puiuirvasu 

Pushya ....................................... 81, 8SS 

llevati ....... , ........... . ......................... UJH 

Eohini ................................. 137, 18, 81 



. ........ 187 

220 
...... ............. 220 

(OttarashMha) ............... 13rt 

Uttirattftdi (Uttarabhadrapadtt) ............ 187 

Nahpura = Narwar ..... .............. , ...... , ...... 81 



ndlikdradvtpa, ' the island of cocoanuts ' ...... 

Narapatijayasiira (Narabadisitlm), king of 
Pagan ................................................ 

Narasftra, a minister of Dhammach&l ......... 

Hare-gal in the Hangal TalukA (Dharwar), 
the dates of inscriptions at, 2.97, 298 ; th* 
date of an inscription at another place, of 
the same name, in the Hun Tdluk& 
(Dhfcrwar) ' .......................................... 

ndrtmultha, * people with the faces of women.' 

Narmadu river .............. , ........................ 

natthtarajya* * the kingdom of the dead * ..... . 

N&sik is the capital, mentioned by Hiuen 
Tsiang, of the Maharashtra country ......... 

Nasikya, the modern N&sik ........................ 

Nats, the Thirty-seven, alluded to ............... 

Ndvutapa^una, a port on tho Plant Coast of 
India ..... ... ............. * .......... **. ..... . ...... 

necks, people with various kinds of ........ *.. 

Ncdiyu^, a Piludyaking ......... , ........ . ........ 

Neduuidi;an, a piudya king ............. ..... 63, 



185 

30 

47 



, ft Pat^ya king = Tm$aft 



. 64, 

Nelv^li, battle of (PTinn*veny),o.......,..^ 



186 

115 
IStf 
Ottt 

4i 



65 
65 

65 
63 



country and people ........... ..... *...... IS* 

, notes on the ................................. 2i2f. 

t name of a Buddhist Gave ... .. ........... .. ^S 

1 Ntdon Quarries, Buddhist Caven near ihci ... o27 
Nigi*6dhas4manfira converts Auku .. .,*........* Ifi 

Nfpa, a people,* ........... ..... ............ ....... ..... 180 

Nirvindhya, a rivr ............ ..... ......... ..... , !tf 

Nishada,, a people *. ........................... . ...... 1H3 

Nizam's Dominiont, an inscription in tin*, 
noticed ........... . .............. . ....... . ............ L'i<8 

nomads.... ...... .......... ...... ...,..*,.,. ...... ...,.,.. 18t 

noses; flat-nosed people *.,.,..,*. ..... ...,.,... 1<M$ 

nrttmhavana, the forest of thu iuan*]iniiH ,., IK^ 
Nuptial Bongs of the Panis .................... lOJff. 

NyaucldmyiuO Paguda, the, xicur JL'roim* ...... - 

oath, form of BnddhiHt, ICO i - unk*a! hy ...... I .'A 

oceans, tho, of ancient Indiu ..................... I*** 

Ot)iu or Atulra, country ....... . ..... . ....... J^ri 

one-eyed people ... ..* ...... .*, .., ,..* ... ... .. ..... . I T? 

one-footod people ..... ..... ...... , ..... .,...,... 177 

ordeal by oath..*....<* 4 ......... . ......... ,,,... ...... 1 f, 

ordination of Pf*#imn prirHtH by Mi.* *-*'iv* 
wony In vogui* in (Jcylon, Mff. s if HmU 



U 



at the flint, i 



ji v change of initial, to ft, i liitrnuMu wnnln... 
Fabnnutt, utiiiio of u Buddhiiit t'nvi? ,.. ..... 
F*&baung t Buddhiat CavuH at ..... .....,.. ., 



INDEX: 



S77 



P'&bok, name of a Buddhist Cave 

Pacchaliya, a merchant of Navutapattana; """ 

trading to Pegu ...................... \ ..... '..' ...... 45 

Pacclnma sect of Buddhists (Pagan) ........... .* 31 

Padippftjgyya near Rangoon .............. . ......... 82 

Padma, a mountain ............. . .............. ,.^ 135 

Pagan school of Buddhist priests, 29ff. : 
schisms at ............................ . ............. 29ff. 

P%at, Buddhist Caves at, described... 32?ff., 385ff. 
Pago = Pegu ......................................... 4 

pagodas, remarks on Burmese, 346f . : Sinhalese 
type of, at Thaton and elsewhere in Burma, 
$4.0, 346: the so-called 'enamelled, 5 at 
Thaton and Marfcaban discussed, 346: 
cautions as to estimating the age of, in 
Burma, 346: old, in Burma, dug into by 
treasure-seekers .................................... 333 

Pahlava, a people ... ..... . ........ ..... .............. 186 

Paithau is not Hiuen Tsiang's unnamed 
capital of Maharashtra ..................... 113, 114 

Pak'un ......... ....................... . .................. 19 

palaeography, Burmese, notes on ............. ,., , 2 

Paiaing, a folk derivation of the name ......... 195 

Pallavas, the, their conquest of the Paudyas.. 59 
pMla, the marshes or swamps ......... . ........ 186 

Pan Ku, the Creator . (Chinese Buddhist), 



PftficbAla, a people,,.. ..... ., ....... *...*. ....... 186 



a kiBg or other inhabitant of " 
,4H*toi**to***^^&^*#~*"+*t*+i*' 187 
, a people*.*, ........ ,, ..... ,,<,..'.*... .18? 

F:iudw& : Taungdvmigyt in Upper Burma.*. 160 
.Ptolya, u lunar race, 65, 72 : as tributaries 
o the -OhSlas, 148 ; History of the, notes 
on, 89 s trraek notices of the, 59 : king- 
dom of the, its boundaries <,<<>*<...* .......... 62 

Pandya country and people. ...................... *. 187 

Pilncjyavujft, a place or country .................. *187 

Fumui, -has 4ate/822f , : his place in Sanskrit 
literature, 222: -his- language was not the 
gouerul spoken language of India *. ....... 223f. 

P&rft, ariver .>..*. u ...... >** ........... * ............ 387 

Parukosivanaan = Kulott.uriga-Cliurla II. ... 60 

Purakkaiuab&hu of Ceylon ........................ 40 

Pa nlkmmu P&ndya mentioned in mecriptions.. 61 
Pumloka, an ancient plaxsc ........................ 187 

s, inscription of ,the ............ 80 

, a title given to frogs in Npal... 294 
Puriiutiiktt. L, the ChOlti ........................... 60 

country and people . ..... .............. 187 

, A people ................... ....... ' ............ 187 

of Tal'si Das, an account of 
tlus 202: clato of , discussed .................. 95ff. 

Wriyatra., wr Parip&tra, a. mountain ............ 187 

Ptiriyatnka, the people of the Pfcriy&tra 

,,<..oM,,,,.,.,,a,,.,^,,,...^ 187 



parrot and mama, new version of the tale of 

the 

P&rvatiya, a people M- , 

paSupdla, 'nomads' ...".*. .,... 187 

Patheng = Bassein .., . ". ^9 

Paundra, the people of Puiidra'.l'... !L..." "!..] 187 

Paurava, a people i.. $37 

Paushah samvatsarah, distinguishing on tltf 

term ....,........, ....., ...... f 83f 

Pawd&Sdaung = PoSuSdaung ...V..V." 5 

Payoslmi, a river 137 

pearls; the places where they were found ... 187 
Pegu, an account of glazed terra cotta Bad- 

, dhist tablets from, 343 ff. . = Pago 4 

Pegu Jar, some account of the histoiy of t&e, 

34Uf.: their history and antiquity i. n 

P^kJ?an6 marries Dnttafcamig^king of Prome, 

160: her origin , ;.. 1&> 

Persaiin = Bassein 18, 2d 

Phalguluka, a river < 187 

Phanik&ra, a people 187 

Phenagiri, a mountain ,....,....-.*. ... Ib7 

'Phultamba;' see PnntamM 4 ^ 114 

Pipii as a name in BihSr , 2S5 

Pisika, a people 187 

P&P& Tolcano, some accowit of ...... ............ 6f. 

P6Stidaung Hill is near Prome, !; *. 



PraobyMhipa the kings- of the 



Prftgisa, the kings of the eastern ^tmtry ... 

PrAgjyStisha, a people .,.. 

PraxladassimahatliSra *...,.*. 

Prasasta, a moTmtaia ........................*.*... 

Prasthala, a people 

Pray&ga . 

prayer, the eight Buddhist attitudes of.. .,... 

Princess Fireflower, a folktale .- ,. 

Prithivi Dlvi, see Ma>6nday^ j ,iw^*. 

Prodaraya Kakatiya, his date discussed ...... 

Prola, see Prodaraja *u 

Prome, some a$ecnmt of ;.:... 

Puangku, sefe Pan Ku *.. w .. 

Fugajiyftr, -bafetle of ;.......* 

PugaJ-SOJa/a Oh61a king -. ^ -. 

Pug&ma ^ Pagan * '.M 

Puk'an cs Pak'an 

Pulikelin, the Western Chfilukya, his con- 
quest of the P&adyas..... 

Puliizda, a people ..*.*** ,....*.'... *. 



187 
187 
*17 
187 

187 



326 

326 

" 6 

$63 

65 

66 

17 



187 
170 



PuntdmbS is not Hiaen Tsiaaig's unnamed 
Capital of 'Maharashtra ........................... 

Purika, a people ..; ............ " ....................... 

Piirima' sects of Baddhista (Pagan) ...... . ..... 

cannibals' ................ .......... 



378 



INDEX. 



Pushkal&vata, and Pushka&vataka, the people 



of PushkaUvati 



188 



i, an ancient place ** .*-171, loo 

Puehkara, a place ,.........., 188 

Pusim = Bassein ** 

Putheng = Pathtog 1J 

Pyimyo as Prome ..........* 



Quirini, Lis life of Percoto, note on 



Hiihulathera, a native of Ceylon, 29 : estab- 
lishes Buddhism in Malayadfpa .. .......... SO 

Kaivataka, a mountain ............. ................ W8 

BajadhirAjaddva Kftjnrfjaido'va RajiuA- 
jas= Ko-R&jakesarivarman as Ylra*B&jcn* 
dradeVa I. ... ............... ........ * ......... ***** flO 

, = JCshatriyas ............. ...... **...... 188 

his copper coins ..... ,.**.***.** 60 

ChOja king, hiH wrs with tho 
P&ndyas ............................................. 60 

Rajasirhha-P&ndya conquered )*y Par&ntaka 

i ............... *. ........................................ M 

Rama, means * the Lord/ ' God' ...... 22? and note 

JZdnia-charita+nidnasa of Turn! Dfts nn ac- 
count of tho, 259ff . :-~ date of its commence* 
inent ..................... ....,.., .......... ... ........ 280 

R&m&dhipati *=s Dhammachoti of Pegti, 16 f 
his titles, 34: resolves on religious 
reform, 34ft: sends a deputation of 
priests to Gpylon *.,***.*.,*, ........ .*,**. 40 

BOO RAm&<Jhip%ti ~- 
ti of Pegu, 50; his met** 
sage to the priests of Rarnaflftad6sa to 
reform their ordination practices, 85 ff . > 
ass Dhammach^ti of Pegu..., .............. .*..46 a. 

n&maddita, R^m&dhipati'e emissary to Ceylon 41 
Mmdgyd of Tul'st Bfts, data of, discussed . M Oflf , 
KAmftnand, founder of the Bftm&wat scot..*.*. 227 
RamaHna, district of *.*M ......... ....,, ..... ',..... 4 

ftaxuaftnaddsa = Talaing Country B kingdom 
of Pegu, 13, 30 ; extent of, 34 s ( tbe Ta- 
laing Country of Burma, notes on 'antiqui- 
ties in .................................. * ..... , 



his system of philosophy,,,, ..... . 1*J7 

llamafcha, a country and people ... ....... * ....... 188 

jUtaaat'ha, tbe people of Bamufha .,,,*.* ........ IBS 

Jldmdyana, scenes from the, possibly 



sentefl on the Pogu Tablets,.,* ...... ,., ..... : 345 

Rdmdyan of Tul'si Di\s, its date diRCUHscd ,,,HUff. 
lUmdin Singh, his researches into the hiwtory 

ofTui^Dfts ....................................... 274 

Bftm GuUm Dyivedi:, his statement i*s to tho 
, number of fifftl DAs's works ,*,. ...... Jg*i 

Rdm Lal& tfahaMti of Tul'a! DAs, uu ac* 
;'^ count of the..**** ..... * ....... ,.., ...... ,., 197 

'3feto-S^nd&aZ^ see 

*'''!% 



Dii, c 



, their 



of, 
f tlu- iVtilya, 



Butanapuni Avi 



8, 



BnthfthvA, H river ........................ . ........ 1SS 

BiitnHildva III. tf Rntn]itm ..... ................ *% 

Rdvil. tin* rivtir *NiHmWa* ..................... l>?s 

I :- - n n fnn flrnvu* 



1 



, n pw|tl!. 
. n j'jU* 

, n 

, n profile* in* |lni'i .. 
Kutlra I* KAkwiiyiu himlnti- <l 
Ktulrn H- Kfikiitl.vii, bin iliift- 

Edict iitiu-tl ...... ........... ....... ai ff, 



in Angln-Bttrtnrnn wi$H .................. ...,. Ill 

Srt, numoitf n MuiMhiM 



ButMhUt I'nvu , f ...,, M . M ;;ja 
SiiOt Bikar- the PunMiuAth li.U ....... M...... .n 

Sfthiurftm Edict edited ........... . ....... ..,,..'."*'>*, 

Baltya or Snhyftdri tmmnUitiP ., .......... ........ i^H 

Saindhavttt the ^iitlc f tie Siiidbu rnuntrjr. i^tf 
aint**cnn grant *tiui by pmy*T..,., ............. ;*:J 

Suiriudhtt, n poop!*' ,,.,, ......... ,..,,, .......... , 1*9 

Suivn, Mti}){Km*ii nftiljittmni fnnn Ititrma, 

^7 ff.i imntfi'it tn ilittUhtut hrti}f* ...... a^:i{. 

feaka, a poopto, ..,.,,.. ......... , ...... M. .......... i^tf 

itt Viknimft dull** iiivatm 'yr;ir* ......... lUf, 

mndvrn 'Cimto 1 ............... M . 1M 

Snkkftru Knknt ^ Imlrti >*- a HtuMiiit 

fmry ................ , .......... ... ......... , ........... tH 

SAkx, tMr nntiffmitty ilUctifmot), }3* , Ui*r 

*<liitiftHNlti|i In tlw Kiult^ ....... * .......... . ..... 130 



l 9 An<ljrn ,,, ....... , .......... ,,,, rj 



..f iiif *t,tk f.-f 



ti**l 



lM in Jft 

rm t'4ti 
HH - 



f rr 



Saont&y *ss Saatal ....... ..................... _ v ^ 

SanuJhSna, a people ..., ........................... 139. 

Sarasvata, a people ....... .................. . .......... 189 

Sarasvatt river ............. ; ...................... 170, 189 

Sarayft, a river ................... , ................... 139 

Sariputta, a monk of PadippajSyya ............ 32 

Sassata heresy, the ........................ , ........ 15f. 

Satadru, a river ...... ,........., .................... 189 

Satan among the Karens .................. . ........ 286 

Sat'sai of Tul'st Das, an account of the, 225 : 

its authenticity discussed, 123 ff.; denied 

by modern Pandits ....... , ...................... 127f. 

Satyaraja Param&ra. ........... , ....... , ............. 80 

Saugata = Buddhist .............. , ................. ,S63f. 

Saulika, a people , ............................... 189 

Saurftshtra, the modern Pfehiawfid ............ 189 

Saur&shflraka, the people of Saurashtra ...... 189 

Sauri, a people ............................ ,. ........ 189 

Saurparaka, ' of or belonging to Surpara' ... 189 
Sauvtra, and Sauviraka, a people ...... . ........ 189 

schisms in ancient Burma were caused by 

disputes as to consecration ceremonies ... 33f . 
Sciam = Sh&n .............................. . ......... 21 

. sculptures from Thaton described ... ...... ...B57ff. 

seals, terra-cotta, Buddhist, from Gay&, ex- 

plained ................................................ 30 

Sejiya P&ndya ......... . ..... ...... ............ ... 60 



* 64 



&eng*aar r a 

Seramafl Peruma}, the ChSra king, 63; joins ., ; 



Batt Sarma, his statement 9-8 to TuTst k . 

Ufa's works M..^,*<M- * 123 

ships, folk-origin of, among the Karens 2S7& 

Shwlbft, nances for*. v ?** -^ 

Shw4dag8xx ? notes on theaw& 27f . ^origin 

of the word, 7 z Pgoda =w K^sadhatn- 

<h4tiya,*46j date of S'iabyayin's t'b 37 

Shwfithayaung, a huge recunibent image of 

Buddha at Pegu ,. 347 

Siamese architecture in Burma, date of .. 355 

fiibi, a people , 189 

Sibika, a people 189 

Sibira, amount^..,*., .,. 18? 

Sihala sect of Buddhists (Pagan) 31 



Silla, Straits of, "between Sihajadipa and 



Simd, aballof ordination, the word explained, 
11 1 various kinds of, 12; conditions for a 
spot to be chosen for a, 47 ff.; mode of con- 

secrating.*** * ..** llfE*, 49 

Simhala, Ceylon M J89 

Sinihapuraka, a people ,*M 189 



S'inbyuyin, king of Burma, his iasosiptim $& . 
Pogftgdaung, Iff. ; places the ^loatiie^iw^ 

^dagon Pagoda . ^,._ 

Sindhu ; either the river Indus, or ilie Sindfe 

country..* **.. 

Sindhuraja defeated by Chamundar&ja ^31^ 

mara -......-.....,....,. ^. o/v 

Sindhu-Sauvra, apople I&Q 

Sipr&, a river ........,. *.*.....i.. Wl .... 100 

Sirikhlttara =* Tharfkh^ttari: I 5 

SirikhStterfcna, dktrict of 4 

Slrimasoka, king of SuvaVnabhfinii *...... 1<5 
Sirisaughabodhi Parakkamab&hu of Cey- 
lon ,. ..,.*. 0..-4.....p^.,, 3 

^ *.**.. 100 

>* ***. 4.* M JU7V 



'white people' ......... M 

Sitaka, a people 
Sivakthlra .................. ^. 

sky, dwellers in the ............ 

sleep, extraordinary, in folktales, 21 s for 

twelve years in folktales ..................... ^ 

sleeping beauty,, variant, 323f. : slee^sg^ 

luck, a variant of the sleeping beauty ...... 

SmaSrudhara, a people .............. .....,..*., 

smell of human beings peculiar to demogs ... 
snake-heroin folktales ............. * ....... u.*.. M . 

son, only, in folktales, 53 : granted by a 

saint through prayer,- ^43 j 



JSO 



190 




Southern BuddMsm, date ^.establishment m. 

1181 A. J> ^ *^~J0, 31 

,._. . ,, m 

, a. word, , occurring in * dates, whsofe .< > 
requires ,erplana$&a $or a& Jtastaaige Ajjjgi 
eastern India, see Jow. Beng.-As. 41^ ^ 

Yol. LXIL p, 89) ,. ~*..*~u 298 

Srtparvata, a mountain .^-~.;^^*~.^,l 190 



Sri ftamigyS, see &4B4m<%nd 



itt-treaiaafiiifc Jby, 



at 

he^EZalyani Inscriptions *?&.. *..*&*^, **.< <-17 
ya, the Mngdom of the-amaaons;.^... 196 
substituted .persons -^m'iJktales, eieter for * 
wife, 100; maid for her mistress, the heroine, 
290.) heroine bjvher etep-sdster> S13; log of 
wood andabroomforhepoiae's-eMldreii... 316 
udhakajaDviTMiFaii^lib^ incaJoidat- - 
: ing,dates,of .Tnl*si Ms, 9$: his researches 
into the history of .niuTst'D&s ...*.*,....*., 274 



INDEX. 



Sudharamajaagara Tixatoa ............... ....*. I? 

Sudhammapuva = Thaton ........ * ..... **..*,. 1? 

ifeftdra cqpte . ......... * ....... .,.,.......* ....... * 190 

Suhma, a people *, ............... ***., ........... 190 

gukti, a place or people ........... .......... ....... 190 

SMaWnbawft, king of Pr&ne ........... . ......... 159 

Sftlika, a people .......... * ....... * .................... 190 

etin ie male in an Indian folktales 316 : aun 
and moon, heroine gives birth to the .,,.* 81 5ff, 
Sun&paranta is the'Minbfc district of Burma, 

1 4,6,160 

Sundai'atn^rti-H&yaiidr tlie Saiva dovotoo ,*, $3 
Sundara P&gujya, 60: mentioned in inacrip. 

tions....,** ........ .., ..... * ................. .*.. ...... 61 

8mtdara*P&$4yade*vas Sundara. P4m}yft-Jn- 

$&varman ............. , ..... , ............... ......... 219 

Sundara-P^ndya-Ja(&varman his dab* (lt. 

cussed ................................................ 210tf, 



Tatnbapo$$idtpa *" Ccjrlott *>*,..,,*,.. 3$ 

.TamiJ Hifttorieal TeiU .,.*.... ,,., ,*,, J41IT. 

Timi|)ali|m, dittrictuf ,.,..,.,*. 4 

" .. J91 



Tunktttui, ft 

the river T|lt , 



tnnk, impoMitile, 
uoi 
m of 



of, m f.Jk (*!>* ...... - 

' 



tcinpuiiirx domth t 
to life 



of 



Tlimld Hiver, * folk <i0rivft<i<n f U, 



sunrise, the mountain of ..... ..... ....*. ...... .. lt0 

sunset, the mountain of *..,.*.**..*..* ....... . 390 

supernatural people and placet .,.* ............. 190 

feftrasfina* and SCtrasdnaka, a people ...... . ..... 190 

the modem 



* .......... 



Sftrpa, ftmonnt8ia,M M , w . MM . fMw ., MW . 190 

Suva^abhtimi, 13; w Bttma&IUrflMk, ....... , . 16 

Suvarmasflbhana, an Important BtxdUUst 



'the region of gold* 



............. 



., .......... *.M.M. M9 

SuvABfca, a plaoe or country *, ..................... 101 

fiiivira, a people ........ * w .............. M J ....... tw 191 



nooottot of, 
: _ 
tculptttra 



an account of tiw g UJUH] 
(Buddhitt), ml, S4^ 



inn, 



tiger* 



Wgfa-UiroA^d JWK^U .^^^.,. ^ '" 

^ * w * T " TW '**#* M4*t 



Ml, aridte people 
raiaa*he 

^iwi 
A people 



. m 



fott 



78 
191 



tablets, glazed terra.cotta, ba reiiefi, 
dhiat, on, deteribed ........ ***... , fc 



'smearing the body with oil'. 261 
a<}6r ................. , ........... 

tte AMi of Greek writer* Jm, 



SwiUMfoIfcuU ...r...!,.^"".'.'".'.'.' IM 

ll 

i- to. 
1I 




INDEX. 



of hi (loath, 98 : origin of his name, 265 : 
wa a popular exponent of philosophy, 227 ; 
big sy*U>mof philosophy wasYedantic,126; 
a point in his teaching 258f, ; on karma, * 
SiMMf. : hi* twelve groat; works, 123 ; alist 
of hiii works, 122; list of his canonical 
work, IS29 i Legends and Traditions about 

him, g04ff. : hti predecessors 265 

Tumbuvntm, a forest .*..**.....*.** 192 

tt, huue-fuced people ' ..*.* , M 192 



irit the mountain of sunrise* ......... 192 

Uddohikn. A people .................... , ............ 192 

* .............. .... 4 

tii* pt>pl of the north *t*. ....... .... 192 

Ui)ro, tlm mwlt'ra Orissa ................ ..... ...... 192 

Ud um him country wad people *. ...... 170,192 

Ujjt*ytui, Ujjain t ............ .* ..... ........ ........ 192 

Ujjthfttitt, a |*H>ple ............. , ........ M% .......... : 192 

4U<t, & Tamil uuttrioal history ........... ,, ...... 141 

Unrhhatrft Puri ,. ....... ....... *. .......... 319 

i ft people *.**.* ................... 192 

discussed, 88*-- cere* 



monjr of, 18) importance of ...... *.*.* ......... SOff* 

UpnvnhK** A country ......... ..... .......... . ........ 198 

j<fc<t<*<t, coremonyof, 18: in Pegu, the 

flmt orthodox, 85 r an anoiwit brafe ia the 

perforutmioa..... .......... ......... M*.*,+.*^*,.. 14 

<ra^aAan^'Wgh,ttlt^UdpK)pkJ>, ....... 192 

tritium, a people ...... ** ....... * ....... M> 1W 

Utkala f a people *t....t...**tM..t.o*t**.>**.-** 1MI 

UtUra-Kuna ooantry ....... . ......... ........ 171 

UtUtrm mw Sona ...................................... * W 

UttamjIvainahAthira, Preceptor of Aa&ra- 

tha, 17; vieiuOeyloa ........ . .................. 

ci, a name for Korthem Za41a *.^ w 192 



Vajftvtattiaita, a place ....... .... ............... 

Vatjijavam, the umue of a week-day, probably 
Saturday ...................... * ............. ". 

V&hlika, urn! VAhllka, a country ............... 

VaMarbha, tlio people of Vidarbha ............ 

Vaiddha, thv fw.ple of Vidtta .................. 



, .. 80 

supposed, sculptures from Buma, 
857ff., 



vmaugha> ' tlie eolleeSoa of f<ests* ^. 
Y&ftavan., a Oh&a title, 6S: = 



i, the modem Bana*isi.., ww j --- 
Vanga, and Y&nga, a country, and the people 
of it ........ ,.,.., ....... , MWM , ......... w ..._. 



65 



VaiAyii casto !-- 

Vajrokalika, at* ItalritodayA 858. 

Vajraviraht, see Mft>6ndajrA ,..... 8B8 

TalUglma in Oeyloa 

Tall&rai aee TellOra ,....* 

Fttiid|ff 0*SaiMilpoifp of Tul's! 
ooant of the *****<"" 



= Lfegaang in the MiabuDastriofc 
..*., ....... *..,.. **..,...,. M . w ... 6, 

Pfii^^ya, his Tiotory oror the 
OMJaa Mt .................. * .......... *...*... 

Tarahamihira; the topographical list of fei& 



160 



Vardhamana, a city or oouaiay w .....~,- 
Vas&ti,aplace ....* .................................. 

vasaa, day of commencing the, quoted ......... 

Yasudhara, see Yastmdhara.,..- ............. ..... 

Yasumat, a moxmtain; ......~.,.^.,.,,,,. ,.... 

Yasundhaxa, see Mal?6ndaye .^...._ w .. 
aw*waa, 'the forest of Yam or spirits' .^ 
Y&tadh&na, a people 
Yatsa, a people ..,> 



195 
193 
193 
43 
358 



Itt 



Yldaampitt, a river ,.*... 
Y elite, battle of 
Velltei, the modem Mora 
Y&QL =: 



Ahist) TVTvfflKflttjv^^vA'V^^tT 







ctates in his w ....... .j....."".^ 



',.*& 




r 

""' /'" ^.^..^.-iwWiAr***** 

*^^ 



382 



INDEX, 



Vira-K&jendrad$va II. Parak&arivamaa SB 
I&jMra-Choladfiva = Eulottunga-OMda 



IL, 



,. M 60 



Virata, a Wintry , 194 

Vifcaka, a people ,. 191 

Yitastfi, the rim Jh&am ..., 194 

Yokk&aa, a people 194 

TOW of twelve years in folktales 250 

Vfishabhadhvaga, a mountain ; 194 

, 'the island of bulls' * 194 

<tiger*faoed people',.* 194 

fl, 'people with serpents' necks' .,... 194 

Yy^mukt^uravanojjvala, lord of Taka$a 66 



waif, water-borne, in folktale heroine's 
children set afloat in a box in the sea ...... 316 

Wibyin, name of a Buddhist Cave ............ 328 

whale's belly, variant of Jtonah in the ......... 8451 

wnaieS) eaters OjuMMm**ftM**M**t**M**t JSMi 

829 



Wuis5, an aacieat site in Burma ............... 865 

wnite people * i^***viM*i*Mf***<MitMiii 194 

wishing stones in Burma, 165;- things in 
folktales- stone, stick and rope ............ 817 

women; people with women's faces, 194;- 
the kingdom of the amazons .................. 194 



women, wiles of, new folktale version of the^SMF. 
writing, folk-origin of, among the Karens ...289f. 

Ydmydna = Rdmdyana >>* .............. 345 

Jdmzht = Rdmdyam. ..... , ........... . ......... 345 

YamunA, the river Jamnft ...... * ..... 170,172, 194 

T&muna, the people living near the Yamuni 194 



TaJ?fi-M6nt% name of a Buddhist Oavo ...... 328 

TaHbyin, name of ft Buddhist Cavo ......... 3-28 

Yaudhfiya, and Yaudhfiyakfc, a people ......... 194 

Yaungmyi = Hyaungtuyit M.*M*M*MM*MU 4 
Yavana, a people ......... ..,. ................. * Mt . 194 

years, Jovian, quoted in inscriptions ......... 1(W, 

YetH, a folk derivation of thonaiuo o,*.,... 195 
YSdayiss AyuM .................. , ............. 4 

mentioned in a recorded date, 



***M***MH*H*iiMM*M4 MM ******** 



Toga River ;= Pegu Hirer ,, ..... tti ..... . M ,4^ 44 

Tugatfadbra, a people ............................ 194 

Yw&, 'God' among the Karens m,.!284 and note 

Zabflbad4, oiplainod, 381: -w Jambupiti, 
legend about him, 888 j figures of, <x- 
plained tHM*t*MM**k4tM*t*MiMmctMM< 349 
Zftinanud Pan nM*t*MMiMiHt*n*iMMtMf 324 
Zodiac, ligns of the, uwd in dating imorip- 

MMMMMI*lllMtMIIMIItMMtMMM*|ktlMM 130 



ERRATA IN VOL XXII, 



p. 17k, line 10, fw ando t.rsadwid, 

&,line 7,/or[E6Tatatalw<ZEaiviiiaka, 
( b,liae 6 from the bottom, fw diiriion, 



p,l?8Jlinc 33, /of irjufftrU,- MM, rend 
Aryivarta. 

p, Ba.laitlinc./M' 'NurmMa/ nod 



t 



INDIAN ANTIQUARY, 

4'' **t^* t 



A JOURNAL OF ORIENTAL RESEARCH 



<Wll.KMl.<HiY, Kl'lCRAPIlYi mJWLOOY, GEOGRAPHY, HISTORY, rOLKLOBE, LANGUAGES, 
L1TKBATUHK, SUMTSMATJCS, PHILOSOPHY, BELIGIOU, 



'BSD1TBD BT 

HICHAM) (UllNAC TEMPLE, 

MAJOR, ISDI4* SffAJV <X)SP8, 



VOL. XXI I -1893, 




CONTENTS, 



are drfdttged alphabetically. 



0. BUHLEE, PH.D., t,D.0., Ck|.E.:_ 

ARUKA'B SAHASBAM, BtfptiATri ju 
EDICTS ................... 

WILLIAM CflfcOOKE,- Cf,S. *- 

FOLKTALES 0*' HlNDtJgTAN 

No, 4,-THel Gadariya and the fctuti Of talpn*; . 
No. 6, The Lucky Herdsman ......... 

No. 6. Printfess Firefowei ....... " 

No, 7. Why the Fish laugHed ...... ... 

No. 8. The Princess who loved her tfa&er lib? 
Salt ..................... 

Bantal Folktales, translated from the Sanlali by 
A, Campbell ......... M . MB 

SHANKAR B. BIKSHIT' :- 

The 1 Dato of Sundara-'Paiidya-Ja^ayattisatf ... 
GEO. FK. D'PENHA:- 

FofcKLO'RB <K SALSKT'TB : 

No. 15.-Tho Parr'tft's Tale arid fee Maina's 
Tale ..................... 

No. !<;. The Airido and the Kambals ... 243, 
No* 17. A Cinderella Variant ..... . ... 

C. MABEL DfUtfF*-- 

The Chronology of the KaKatiya Dynasty ... 
J. F. FLEE!, LCW., A.D., Cf,f.B,i- 

HiUKN TsUlfO f S GArttTAL 0^ 

THB TopooKApHicf^ Lieta? OF 



75 

280 
321 

303 
Jg$ 

219f 



Ilff 
Jfiflf 



Vadilavara ... , ......... ^ 

Some Dates id thef ChaltfTcyai Vitr'am'a-Kala 
0, A. GBtEKSON,- I.C.S. :- 
NOTMS ON Tt/L J si DAS ...... 89; 13S, 197, 

Dto Kan(lHohriften!yorstoidhmff^e der ktinigiichen 

Biblioihok a!u Berlin .............. 

A SiuiHWit-Knglish Dicftion^, by Arthur A. 

Macdounellr ............... fi . 

Pauliui, Bin Boitr'ag ur Kentniss der indischeii 

I/itoratur trad Qrammatik,- Yon Bruno* Liebrioh. 
BHBNAB]> HOUQHTON 1 ,- C.S.- 1- 
Sanskrit wordw iji tlte Burmese Language' ...... 

ThoKvilKye .......... .-, .,-. .,. 

A FWrvfALTfl OF I'HK 

The Story of Kurtg'Oti 

PoMCTAMIH'OB' AliAKAlM 

No, 1. Tho Snake Prince 
THH KPOH OF' KATHA 
Fnlk-l<!iymology of Jlaco-Naiaes b ine Sartdoway 

Dintriut, Bur^na ............... 

Pmatixmio OF SaAW-ITAtfuNS, from the Paper's of 

Stiya Kyaw 2/ttn in the Sa-tu.wa^ ......... 

K. HtrLTJSCH, PH.D 1 ,, BANGALOBUS- 

COINS FBOM TRANQUEBAB , ..... 



166 



99 



129 
19$ 



1 . F; KIELH0EN, CJ.E,, 

A Shdrt Account of Six Unpublished Inscription's. 
Pauslia Samvataara in the fosika- Vritti on p. it. 

, *> >1 - , .................. 

Miscellaneous Sates from Inscriptions and MSS. 
Dates ffom South-Indian Inscriptions ...... 

i.- A. MiCDONNELL:- 

Zalhafla's Eajatarangini, or Cfhronicle of tie 
Kings of Kashmir, edited by M. A. Stein, h,D.',,. 

f .- ^ASAKASlBHAI PILLAI, B.A., B.L. :- 
(TAiriii HisTofecAL TEXTS- 
NO. 4. The 4 Vikrama-Cholfto-flla ...... 

*AW SEIN-KO i- 

A ?BBLIMIWABY STTTOT OF ifeB PogugDATTKO 
I^BCBTPTIOiir OF S'lNBTtTIN, 1774 A. D. ... 

A FBELIMIBTARY STUDY OP T&E KALYAKI Ht* 
scBiPTiONff OF DHAMMACHBTI, 1476 A. D. ...ft, 

29, 86, 150; 265, 
Batanasinffha Shwebo Montsnobo "KoBgbaan^. 

ifol/KLOJBE 1$ BUBIIA 

, No. 8.Tfee Threshed JCiiig ......... 

Sanskrit Words in the Bnns^e Ungiiage 1 " ... 

B. 0. TEMPLE,- 1.8.0: f- 



83 
107 



A Note on tlte Name "Sl 



Mtowelwoman, 

"Wishing Stones in Burina 1$ 

Bad : Indo-'lCuropean for " Monastery " |6 

Ordeal in Modern Indian Life jc$ 

Bassein Basseen ggg 

A PBELraiNABY STUDY OF THB KALYAN/IK- 

EftfRIPTIONS' j POSTSCRIPT g$J 

Interchange of Initial E and P in Burmese Bitee* 

Names 335 

ttafepay Talapoin &g 

" NOTES ON AlSfTIQTJITIKS. IN BAMANtfADBSA ... WR 

V.- VENKAYYA, M.A, j- 

MAI/BAS MTTJ^BUU PLATES OF JATI&VABKAK ... 9f 
L. A. WADDELL, M.B.-r- 

NOTB ON sotiE AJANTA PAINTING^ a 

PROGf-WOBSHIP AMONCfST THB NBWAB8, 

Note on Etymology of the Word f Nepal * 
tfsto TBADIW&NAJJ MI<M$ATION os^ THB 
TBIBB 

t*UTLIBAl 3>; H. WAI?IA : 

P f AB'SI AND G-UJABATI HlNDtJ NuWu.1, 

IOIKLOBB wr "WESTERN INDIA : ^ 
No, 18.The Sleeping Nasib ... 
Norf 19, Stoya and Chandra ,v. 



rf . 
.- 



fer 



CONTENTS. 



AND 



^ 

Sanskrit Words in the Burmese Language, by 

Bernard Houghton, C.S 24 

A Note on the Name " Shwe-Dagon," by B. 0, 

Temple ... %B 

The Evil Eye, by Bernard Houghton ... $# 

A Short Account of Six Unpublished Inscriptions, 

' by V. Kielhorn .., ., ^ - 80 

JPansha Samvatsara in the Kasika-Vritti pn p. iv. 2, 

a, by F. Kielhorn ... i & 

Miscellaneous Dates from Inscriptions and 3VJSS,, 

by F. Kielhorn - 1W 



PAGE 

Pates fronj South.-In.dian Inscriptions,, by F. 

Kielhorn ..." ... 136 

Sanskrit Words in the Burmese Language, by Taw 

Sein-Ko 162 

JPolk-fcttyjuotogy of Plaoe-Names in tho Sautlowny , 

District, Burma, by B, Houghton ... 195 

The Date of Sundarll-Pandya-Jatayarinan, by 

Sluxnk'ar B. Dikshit 21 

Vaddavara, by J, F, Fleot ... 251 

SOAIO Datau in the Ohnlukya.-yi'krainii-Kala, by J. 

F. Fleet s$C 



JJOTE1S A3SD QUERIES. 



Katanasiagha 3Jwebo Moutshobp Kongbaung,by 
B. 0. ?emple and Taw Qein-Ko ... *,. ... 28 

MuHsolwoman, by B, C, Temple ... ... -.. 112 

Wishing Stones in Burma, by B. 0. Temple ... 166 
Hao : Indo-European for M Monastery,** by B, ,C. 

Temple , 165 

Ordeal in Modern Indian Life, by E r 0* Templo ... 105 



BOOK-NOTICES. 



Die Haiidsphriften-verzeiobaiaBe der koaigUohen 
Bibliothek zu Berlin, by & A, 0, ... 112 

Halhana'B BajataraDgini, or Chronicle of the Kiugft 
of Kashmir, edited by M. A. Stein, Ph.D., by 
A, A. Haodonnell 139 

A Sanakrit-Eng-lish Dictionary, by Arthur A. 
AJacdouneli, by C*. A. Griorou ... , r . ... 166 



Sraho, by J. I<\ Fleet 222 

BaHHoin BiiHHoon, by B. 0. Templo ... . ... SfiO 
Tho Chronology of the KakatiyjL Dynawty, by C 

Mabol Duff 326 

of laitiiil K utul B in BurmeHQ Plaoo- 

, by K. C* Temple ft^O 

, by K. C, Temp}e M , JJ24J 



19(i 



Santal F^ktalee, translated from tho ?atttuH 
A r Campbell, by W. Crooke ..... * 

^anini, Kin Belting zur EBtU d 
'Litoratur wnd Grammatifc, Von Bruno tiobrich, 
y G, A. Chrfomm ' ... ... ., ....... 



ILLUSTRATIONS. 



, 



p 
Transcription into Modern Burmese ClMrfbpter,~ 



w' Museum plates of JatiUvarmnn ...... 

Banish Coins from TranqttebAr ., M ..... * 

Restored Portions of the Pali Stoat* of tho Kalyani 
Inscription of pi^mtaaohati, 1^76 A. D, '(Six 
' 



70 



j 1 to 10 of the ICalyani Incripjblons 87* 

Broken Portions of tno Kalyani Stonea 274 

.General Plan of tho Site of tho JCalyatti Innorip- 
tions ... ... * ' ... - ... "... 874 

Aaoka'i Inscriptions : 
^. Bnpnaih Book Edict of Bovanampiya.The 

B. Salwwram Book Bdiot of Poyanarapiytt. The 

!!! 828 



farm Gave Main Entrance 

o*i$etattd Object* in the Htygun Cave 
B^nji OftTe Kntrauoe 



tif . 



of i3atrano6 Hall, KoguoOare 
watation, JSntjramo* Hall, Kogun 



Wf 



Vl.Imttgw 'attt> Mitral Decoration, kojiuv: C^ave. , #66 

Vit~- The Oraat Stalagnrfte Kogun Cavo *6, 

VIII. (I) Orotewiue fignret from Pegu and 



(2) Images of Buddha, wl^h torwi-utta 
briok tn *iw, near the Kyuikptm 

Fagoda, Pogu , 

IX. Inaoribed Tablet from PR 

IX.^la) Baa roliofn j>n torru-aotta bHokn frptii 

Pegu ... " 

X, Bo 

XL Do. 



XIII.- Do, 

XniC'O'Bftft'Veiiof* on Stone from Thaton 

XIV, Do. 

XIV(),- Do. 

XV.-K1) Speoimon of a Cambodian Tower - - 

pun Pagoda, near Pogu 

@) Votive tablet from Buddha Oaya found 



ib. 

it,. 



. FlffnvoN and votive tablet* fvpwt tha Oav<m 

of tho Amhert Dintriot ., ....... 



. 
XVIL The Shwethayamfig or 0wt Recumbent