Theological Seminary PRINCETON, N. J. Case Shelf Division Section mica. JKoS Book MISCELLANEOUS ESSAYS. MISCELLANEOUS ESSAYS, J r H. T. COLEBROOIvE. WITH LIFE OF THE AUTHOR. BY HIS SOX, SIR T. E. COLEBROOKE. IN THREE VOLUM E3. VOL. III. LONDON: TKUBNER & CO., 57 and 59, LCD GATE HILL. 1873. All Bights reserved. Digitized by the Internet Archive in 2016 https://archive.org/details/miscellaneousess03cole MISCELLANEOUS ESSAYS, BY H. T. COLEBROOKE. A NEW EDITION, WITH NOTES, E. B. COWELL, PROFESSOR OF SANSKRIT IN THE UNIVERSITY OF CAMBRIDGE. X IT TWO VOLUMES. VOL. II. LONDON: TRUBNER & CO., 57 and 59, LUDGATE HILL, 1873. All Bights reserved. HBRTPORD : STEPHEN AVSTIN AND SONS, PRINTERS. CONTENTS OF VOLUME II. PAG* I. On the Sanskrit and Prakrit Languages. [From the Asiatic Eesearches, vol. vii. pp. 199-231.] .... 1 II. Preface to the Author’s “Grammar of the Sanskrit Language.” . 33 List of Sanskrit Grammars, with Commentaries, etc. . 38 III. Preface to the Author’s edition of the Amara Kosha . 46 IV. On Sanskrit and Prakrit Poetry. [From the Asiatic Eesearches, vol. x. pp. 389-474.] 57 V. Introductory Remarks, prefixed to the edition of the Hitopadcsa published at Calcutta, 1804 147 VI. Enumeration of Indian Classes. [From the Asiatic Eesearches, vol. v. pp. 53-67.] 157 . * VII. Observations on the Sect of Jains. [From the Asiatic Eesearches, vol. ix. pp. 287-322.] 171 VIII. On the Origin and Peculiar Tenets of certain Muham- madan Sects. [From the Asiatic Eesearches, vol. vii. pp. 338-344.] - .... 202 IX. Translation of one of the Inscriptions on the Pillar at Delhi, called the Lat of Ffruz Shah. [From the Asiatic Eesearches, vol. vii. pp. 179-182.] .... 208 X. On Ancient Monuments, containing Sanskrit Inscrip- tions. [From the Asiatic Eesearches, vol. ix. pp. 398-444.] 213 VI CONTENTS. PAGE XI. Inscriptions upon Rocks in South Bihar. [From the Transactions of the Royal Asiatic Society, vol. i. pp. 201-206.] 256 XII. On three Grants of Land, inscribed on Copper, found at Ujjayam', and presented by Major James Tod to the Royal Asiatic Society. [From the Transactions of the Royal Asiatic Society, vol. i. pp. 230-239, and 462-466.] 263 XIII. On Inscriptions at Temples of the Jaina Sect in South Bihar. [From the Transactions of the Royal Asiatic Society, vol. i. pp. 520-523.] 276 XIY. On the Indian and Arabian Divisions of the Zodiac. [From the Asiatic Researches, vol. ix. pp. 323-376.] 281 XY. On the Notion of the Hindu Astronomers concerning the Precession of the Equinoxes and Motions of the Planets. [From the Asiatic Researches, vol. xii. pp. 209-250.] 329 Appendix, containing a reply to Bentley’s criticisms, published in the Asiatic Journal for 1826 .... 366 XVI. Dissertation on the Algebra of the Hindus, with Notes and Illustrations. [Prefixed to the Author’s “Algebra, with Arithmetic and Mensuration, from the Sanskrit of Brahmagupta andBhaskara” London, 1817.] 375 Additional Notes 481 Index 483 ERRATA TO VOLUME II. Page 38, line 9, read pradi'poddyota. „ 43, line 7, read Yansivadana. ,, 49, line 14, read Utpalim. „ 50, last line, read Maitreya-rakshita. „ 58, line 3 infra, read Seshanaga. ,, 106, line 28, read Bhamim-vilasa. ,, 112, last line, read Aparavaktra. (£7. B.) „ 139, line 19 (col. 2), read 6+4X5+L. ,, 140, line 2 infra, read Yiparita-pathya. ,, 145, line 10 (col. 2), read Kirita. ,, 278, line 11, read Kasyapa. ,, 312, lines 9, 16, read Parasara. ,, 315, line 26, read varttika. ,, 338, line 7 infra, read S'atananda. ,, 360, line 12, read Jatakarnava. In p. 183 note2 should have been inclosed in brackets [ ]. In pp. 284, 1. 16; 346, 1. 4 infr., and 348, 1. 6 infr., Ifarichi and JHarkhi should have been corrected to Mancha, as Colebrooke himself wrote the title in p. 409, 1. 1. Similarly in p. 298, 1. 23; p. 299, 11. 9, 18; p. 301, 1. 27; p. 302, 1. 7, Jyeshtha, Asbadha, and Bhadrapada should be read, instead of the wrongly retained readings of the original edition. MISCELLANEOUS ESSAYS. i. ON THE SANSKRIT AND PRAKRIT LANGUAGES. [From the Asiatic Researches , vol. vii. pp. 199-231. Calcutta , 1801. 4 to.] [1] In a treatise on rhetoric, compiled for the use of Man iky a Chandra, Raja of Tirabhukti or Tirhut, a brief enumeration of languages used by Hindu poets is quoted from two writers on the art of poetry. The following is a literal translation of both passages. “ Sanskrita, Prakrita, Paisachi, and Magadhi, are in short the four paths of poetry. The gods, etc., speak Sanskrita ; benevolent genii, Prakrita ; wicked demons, Paisachi; and men of low tribes and the rest, Magadhi. But sages deem Sanskrita the chief of these four languages. It is used three ways : in prose, in verse, and in a mixture of both.” 1 “ Language, again, the virtuous have declared to be four- fold, Sanskrita [or the polished dialect], Prakrita [or the vulgar dialect], Apabhransa [or jargon], and Misra [or mixed]. Sanskrita is the speech of the celestials, framed in grammatical institutes ; Prakrita is similar to it, but manifold as a provincial dialect, and otherwise ; and those languages, which are ungrammatical, are spoken in their respective districts.” 2 1 [I have not identified this passage.] 2 [This passage occurs in the Kavyadar^a of Dandin, i. 32, 33, but apparently with some variations in the Calcutta edition : “ Language, again, men of reputa- tion ( aryah ) declare to be fourfold, Sanskrit, Prhkrit, Apabhran 'a, and Mis'ra. The divine language has been characterized by the great rishis as Sanskrit; the degrees of Prakrit are various, as derived from Sanskrit ( tadbhava ), correspond- ing with it (tatsama), and provincial ( deli ).” — Vararuchi, the oldest Prakrit VOL. III. [essays ii.] 1 2 ON THE SANSKRIT The Paisachi seems to be gibberish, which dramatic poets make the demons speak, when they bring these fantastic beings on the stage.1 The mixture of languages noticed in the second quotation, is that which is employed in dramas, as is expressly said by the same author in a [2] subsequent verse.8 It is not, then, a compound language, but a mixt dialogue, in which different persons of the drama employ different idioms. Both the passages above quoted are therefore easily reconciled. They, in fact, notice only three tongues. 1. Sanskrit, a polished dialect, the inflections of which, with all its numerous anomalies, are taught in grammatical institutes. This the dramatic poets put into the mouths of gods and of holy per- sonages. 2. Prakrit, consisting of provincial dialects, which are less refined and have a more imperfect grammar. In dramas it is spoken by women, benevolent genii, etc. 3. Magadhi, or Apabhransa, a jargon, destitute of regular gram- mar.3 It is used by the vulgar, and varies in different dis- tricts. The poets accordingly introduce into the dialogue of plays a provincial jargon, spoken by the lowest persons of the drama.4 The languages of India are all comprehended in these three grammarian, divides the Prakrit dialects into four, Prakrit proper, Paisachi, Magadhi, and S'auraseni. Later writers continually increase the number, see Lassen, Instit. Lingua Pracriticec, pp. 2-38; Muir’s Sansk. Texts, ii. 2nd cd. pp. 34-53.] 1 [No existing drama, I believe, has any specimens of the Pais kchi ; but the Yrihat Katha is said to have been originally composed in that dialect.] 2 [. Kdvyddarsa , i. 37.] 3 [For a fuller account of Magadhi and Apabhransa, see Lassen's Inst. Lingua Pracr., pp. 391-410, 435-438, and pp. 449-484.] 4 Sanskrita is the passive participle of a compound verb, formed by prefixing the preposition sam to the crude verb kri, and by interposing the letter s when this compound is used in the sense of embellishment. Its literal meaning then is “adorned”; and when applied to a language it signifies “ polished.” Prhkrita is a similar derivative from the same crude verb, with pra prefixed: the most common acceptation of this word is “outcast, or man of the lowest class ”; as applied to a language it signifies “vulgar.” — [For Hemachandra’s derivation of the word see infra p. [66]. — Apabhransa is derived from bhras, “ to fall down”: it signifies a word, or dialect, which falls off from cornet etymology. Gram- marians use Sanskrita as signifying “duly formed or regularly inflected;” and Apabhrans’a for false grammar. AND PRAKRIT LANGUAGES. 3 classes. The first contains Sanskrit, a most polished tongue, which was gradually refined until it became fixed in the classic writings of many elegant poets, most of whom are sup- posed to have flourished in the century preceding the Christian era. It is cultivated by learned Hindus throughout India, as the language of science and of literature, and as the repository of their law, civil and religious. [3] It evidently draws its origin (and some steps of its progress may even now be traced) from a primeval tongue, which was gradually refined in various climates, and became Sanskrit in India, Pahlavi 1 in Persia, and Greek on the shores of the Mediterranean.2 Like other very ancient languages, Sanskrit abounds in inflections, which are, however, more anomalous in this than in the other languages here alluded to ; and which are even more so in the obsolete dialect of the Yedas, than in the polished speech of the classic poets. It has nearly shared the fate of all ancient tongues, and is now become almost a dead language ; but there seems no good reason for doubting that it was once universally spoken in India. Its name, and the reputed difficulty of its grammar, have led many persons to imagine that it has been refined by the concerted efforts of a few priests, who set them- selves about inventing a new language ; not, like all other tongues, by the gradually improved practice of good writers and polite speakers. The exquisitely refined system by which the grammar of Sanskrit is taught, has been mistaken for the refinement of the language itself. The rules have been sup- posed to be anterior to the practice, but this supposition is 1 [The oldest form of the Iranian language is the Zend, which is found in the Githa dialect, and in a more modern form in the ancient Bactrian or classical language of the Zendavesta. Besides these, we have the language of the cunei- form inscriptions of the Achsemenian dynasty, — the Pahlavi of the Sassanian dynasty, which is largely mixed with a Semitic element, and the Parsi, which forms the basis of modern Persian ; this last language chiefly differing from it in the large amount of adopted Arabic words.] * [More correctly we may say that the primeval tongue divided into two great branches, the first represented by the German, Lithuanian, and Slavonic tongues ; and the second, on the one hand, by the Keltic, Italian, and Greek, and, on the other, by the Iranian and Sanskrit.] 4 ON THE SANSKRIT gratuitous. In Sanskrit, as in every other known tongue, grammarians have not invented etymology, but have only contrived rules to teach what was already established by approved practice. There is one peculiarity of Sanskrit compositions which may also have suggested the opinion that it could never be a spoken language. I allude to what might be termed the euphonical orthography of Sanskrit. It consists in extending to syntax the rules for the permutation of letters in etymology. Similar rules for avoiding incompatible sounds in compound terms exist in all languages ; this is sometimes effected by a deviation from orthography in the pronuncia[4]tion of words ; sometimes by altering one or more letters to make the spelling correspond with the pronunciation. These rules have been more profoundly investigated by Hindu grammarians than by those of any other nation ; and they have completed a system of orthography which may be justly termed euphonical. They require all compound terms to be reduced to this standard, and Sanskrit authors, it may be observed, delight in compounds of inordinate length : the whole sentence, too, or even whole periods, may, at the pleasure of the author, be combined like the elements of a single word, and good writers generally do so. In common speech this could never have been practised. None but well-known compounds would be used by any speaker who wished to be understood, and each word would be distinctly articulated independently of the terms which precede and follow it. Such, indeed, is the pre- sent practice of those who still speak the Sanskrit language; and they deliver themselves with such fluency, as is sufficient to prove that Sanskrit may have been spoken in former times with as much facility as the contemporary dialects of the Greek language, or the more modern dialects of the Arabic tongue. I shall take occasion again to allude to this topic, after explaining at large what are, and by whom were com- posed, those grammatical institutes, in which the Sanskrit AND PRAKRIT LANGUAGES. 5 language is framed, according to the author above quoted ; or by which (for the meaning is ill-conveyed by a literal trans- lation) words are correctly formed and inflected. Panini, the father of Sanskrit grammar, lived in so remote an age,1 that he ranks among those ancient sages whose fabulous history occupies a conspicuous place in the Puranas, or Indian theogonies.2 The name is a patro[-5]nymic, indicating his descent from Panin ;3 but, according to the Pauranika legends, he was grandson of Devala, an inspired legislator. Whatever may be the true history of Panini, to him the Sutras, or succinct aphorisms of grammar, are attributed by universal consent t his system is grounded on a profound investigation of the analogies in both the regular and the anomalous inflections of the Sanskrit lan<;ua» V* Om ityuktavato ’ tha sarngina , iti vyahritya vachan, nabhas Tasminn utpatite purah sura-mundc indoh sriyam bibhrati, Satrunam anisam vinasa-pisunah , kruddhasya Chaidyam prati Vyomniva, bhrukuti-chhalena, vadane ketus chakar’ aspadam. 1 Yol. i. p. 279. 102 ON SANSKRIT AND “ While the divine sage, having delivered this discourse, ascended the sky, bearing on his front the radiance of the moon ; the hero, armed with a bow, uttered an expression of assent ; and the frown, which found place on his brow wreak - ful against the prince of the Chedis, was as a portent in the heavens, foretokening destruction of his foes.” 1. 75. The Mandakranta, which is the metre in which the Megha- duta is composed, has pauses subdividing each verse of seven- teen syllables into three portions, containing four, six, and seven syllables respectively : viz. two spondees ; two pyrrhichii and an iambic ; a cretic, trochee, and spondee. The Harini differs from the preceding in trans[113]posing the first and second portions of the verse, and making the third consist of an anapaest between two iambics. An instance of it will be subsequently exhibited. The example of the first-mentioned metre, here inserted, is from the Meghaduta.1 This elegant little poem, attributed as before observed to Kalidasa, and comprising no more than 116 stanzas, supposes a Yaksha or attendant of Kuvera to have been separated from a beloved wife by an imprecation of the god Kuvera, who was irritated by the negligence of the attendant, in suffering the celestial garden to be trodden down by Indra’s elephant. The distracted demigod, banished from heaven to the earth, where he takes his abode on a hill on which Rama once sojourned,2 entreats a passing cloud to convey an affectionate message to his wife. Mandakranta metre. wiri =?tr ^TT^nr^rrwr 1 [Often printed in India ; also edited by Gildemeister, and by Wilson with a translation into English verse.] 2 Called Ramagiri. [It is situated a little to the north of Nagpore.] PRAKRIT POETRY. 103 ^nrjTT^ri rirq^ft^; fwRn: J|«rf°qi W ^rafTTT^iT «TW [114] 6. Jatarn vanse, bhuvana-vidite, pnshkardvartakdnam, Janami twain, prakriti-purushan, kamarupam, Maghonah. Tend ’ rthitwan , twayi, vidhi-vasad durabandhur, gato ’ham. Ydchhd mogha varam adhigune, nadhame labdhakama. 7. Santaptanan twain asi karanan ; tat, payoda , priyayah Sandesam me hara, dhanapati-krodha-visleshitasya. Gantavya te vasatir Alaka nama yaksheswaranam, Vahyodydna-sthita-Ilara-siras-chandrikd-dhauta-harmyd. “ I know thee sprung from the celebrated race of diluvian clouds, a minister of Indra, who dost assume any form at pleasure : to thee I become an humble suitor, being separated by the power of fate from my beloved spouse : a request pre- ferred in vain to the noble is better than successful solicitation to the vile. Thou art the refuge to the inflamed : therefore do thou, 0 cloud, convey to my beloved a message from me who am banished by the wrath of the god of riches. Thou must repair to Alaka, the abode of the lord of Yakshas, a palace of which the walls are whitened by the moonbeams from the crescent on the head of Siva, who seems fixed in the grove without.” 6 and 7. The Sikharini, also a common metre, distributes seventeen syllables into portions of six and eleven : an iambic and two spondees in the one, and a tribrachys, anapaest, dactyl, and iambic in the other. This is the metre of the Ananda-lahari,1 a a hymn of which Sankarach&rya is the reputed author, and which is addressed to Siva, the Sakti or energy of Siva or Mahadeva. It comprises a hundred stanzas of orthodox poetry held in great estimation by the devout followers of 1 [Often printed in India.] 104 ON SANSKRIT AND Sankara: the devotional poetry of the Hindus does not usually employ metre of so high an order. Examples of this measure will be shown in a subsequent [115] extract from a work of a very different kind : a drama, by Bhavabhuti entitled Malatl-madhava. The Malini, consisting of fifteen syllables, places two tri- brachys and a spondee in the one subdivided portion of the verse, and a cretic, trochee, and spondee, in the other. An instance of it occurs in a former extract from the Kiratar- juniya. The following example of this metre is from the drama above mentioned. The passage is descriptive of a love- sick maid. Malini metre. wzcnfq xrf^iwsfcrrfa: i ^ *1 1 wrfa: ii Parimridita-mrindli-mldnam angam ; pravrittih Katham api parivara-prarthanabhih kriyasu. Kalayati cha himansor nishkalankasya lakshmim Abhinava-kari-danta-chchheda-kdntah kapolah. “ Her person is weary like bruised threads of a lotus ; scarcely can the earnest entreaties of her attendants incite her to any exertion ; her cheek, pale as new wrought ivory, emulates the beauty of a spotless moon.” 1. 22. The Praharshini, containing thirteen syllables, separates a molossus from two pyrrhichii, as many trochees, and a spondee. An example of it will be shown in a subsequent extract from Bhavabhuti’s drama. The Ruchira, with the same number of syllables, disjoins two iambics from two pyrrhichii, a trochee, and cretic. The PRAKRIT POETRY. 105 opening stanza of the Bhattikavya1 may serve as an in- stance of this metre. The poem bearing that title is on the subject of the adventures of Rama : it is comprised in [116] twenty-two cantos. Being composed purposely for the practical illustration of grammar, it exhibits a studied variety of diction, in which words anomalously inflected are most frequent. The style, however, is neither obscure nor inelegant ; and the poem is reckoned among the classical compositions in the Sanskrit, language. The author was Bhartrihari : not, as might be supposed from the name, the celebrated brother of Vikramaditya ; but a grammarian and poet, who was son of Sridhara Swami, as we are informed by one of his scholiasts, Vidyavinoda.2 Ruchira metre. *npN; ^ SMITH: II Abhiin nripo, vibudha-sakhah, parantapah, S'rutanwito, Dasaratha ityudahritah, Gunair varam , bhuvana-hita-chchhalena, yam Sanatanah pitaram updgamat sway am. “ He, whom the eternal chose for a father, that he might benefit the world [in a human form], was a king, a friend of the gods, a discomfiter of foes, and versed in science : his name was Dasaratha. He was a prince eminent for his virtues.” 1.1. 1 [Printed at Calcutta, in 1828, with the commentaries of Jayamangala and Bharatamallika.] 2 [The same account is given by the scholiast Bharatamallika ; hut the more usual account is that given by the scholiast Jayamangala, that its author was Bhatti, the son of S'ri-swamin, who, as the last verse of the poem in some copies states, lived in Yallabhi during the reign of King S'ridharasena, or (as the schol. reads) of Narendra, the son of S'ridhara. Lassen [Ind. Alt. iii. 513) places his reign a.d. 530-545.] 106 OX SANSKRIT AND The Suvadana distributes twenty syllables in three portions of the verse : one containing two spondees and a bacchius ; the second four short syllables and an anapaest ; the third a spondee, pyrrhichius, and iambic. The Sragdhara, a very common metre, differs from it only in the third portion of the verse, which contains a trochee, spondee, and [117] bacchius : but here the number of syllables in every sub- division is equal : viz. seven. In all the other instances above described, the subdivisions of the regular verses were unequal. The following sorts of metre, which are usually employed, have no pauses but at the close of the verse. The Druta- vilambita contains in each verse two anapaests preceded by three short syllables and a long one, and followed by an iambic. Instances of this measure have been already cited in an extract from the Kiratarjuniya. The Sragvini is measured by a trochee, spondee, and iambic repeated ; as the Bhujanga- prayata is by a similar repetition of an iambic, trochee, and spondee. Both sorts of metre are of frequent occurrence in classic poems. The Vasantatilaka, which consists of a spondee, iambic, tribrachys, dactyl, trochee, and spondee, is one of the metres in most general use. It commonly occurs as a change from other metre. But the whole fifth canto of Magha’s poem is in this measure. The Chaura-panchdsika, a short poem before described, is in the same metre, and so is a pathetic elegy on the death of a beloved wife which occurs in the Bhamani-vilasa,1 a collection of miscellaneous poetry by Jagannatha Pandita-raja. It begins thus : Vasantatilaka. 1 [Printed in Calcutta, 1862. Prof. Aufrecht (Bodl. Cat. p. 130) fixes its date in the reign of the Emperor Akbar.] PRAKRIT POETRY. 107 w. iffati: TTflf^rn h “ Since fate, alas ! is become adverse, and the gem of kin- dred is departed towards heaven, to whom, 0 my soul, [118] wilt thou tell thy grief? and who will appease thy anguish with refreshing words ? ” The following passage from some Hindi poem, is quoted in Narayana Bhatta’s commentary on the Yritta-ratnakara as a specimen of this metre in the Kanyakubja dialect. 7T cpY iron if ifrrt i sfr W *T VftfrT ^f 1 R 1 II 3Y> II FtTT fTTfTTfq *>*T ^rrSfaiT ’rr?fa*i: ^(T: II =100. II rT^rr^r *TTwf*ni i ^wRf^nrrci ^n^fn^T^t n 330 11 “ The just king and his kinsmen, relying on thee for an associate capable of sustaining the heaviest burden, are willing to undertake the task of a solemn sacrifice. Even to enemies, who court them, the magnanimous show kindness ; as rivers convey to the ocean the rival torrents from the mountains. Violence, used against foes by the strong, is at length success- ful ; but friends, once offended, are not easily reconciled even by compliances. Thou thinkest, that the slaughter of the foe will most gratify the inhabitants of heaven ; but far better is it to present offerings, which are desired by the deities who devour oblations. What the virtuous offer, under the name of ambrosia, in flames, whose tongues are holy prayers, was the splendid ornament of the ocean churned by the mountain Mandara.1 The promise made by thee to thy father’s vener- able sister, to forgive her son a hundred offences, should be strictly observed. Let the intellect of a good man be sharp without wounding ; let his actions be vigorous, but concili- 1 [Rather ‘ prayers are the amrita, — the churned ocean is rhetoric.’] 112 ON SANSKRIT AND atory ; let his mind be warm, without inflaming : and let his word, when he speaks, be rigidly maintained. Before the appointed hour, even thou art not able to destroy the tyrant, on whom thyself conferred that boon ; no more than the sun can prematurely close the day, which he himself enlightens.” 2. 103—110. [124] Y. — Compound metre. Instances of compound metre have been already exhibited under the designation of Upajati, consisting of two kinds of simple metre variously combined : two of these combinations are repeated under the head of half equal metre, with the contrasted metre of Akhyanaki and Viparitakhyanaki. Other species of metre belonging to this class are in use among eminent poets: particularly the Pushpitagra and Aparavaktra.1 In the first, both verses are terminated by two trochees and a spondee, and begin with four short syllables, one verse inter- posing a pyrrhichius, and the other a dactyl. In the next species, both verses are terminated by three iambics, and begin like the preceding with four short syllables ; but one verse interposes a single short syllable, and the other a trochee. Examples of the first of these mixed measures are very common. One instance has been already exhibited in a quota- tion from the first canto of Bharavi’s poem of Arjuna and the mountaineer. The whole tenth canto of the same poem, and / the seventh of Magha’s death of Sisupala, are in this mixt metre. The second is less common : but an instance occurs in the eighteenth canto of the Kirataijuniya. The close of the ninth canto of Kalidasa’s Raghuvansa, exhibiting a variety of metre, in which two of the species now mentioned are included, is here cited, for the sake of these and other species which have been before described. The subject is Dasaratha’s hunt, in which he slew the hermit’s son : a story well known to the readers of the Ramayana. 1 [Apavaktra appears to be the more correct form.] PRAKRIT POETRY. 113 [125] Tjf^^T*ro^*re4<*i!jrrr%: Ov ^r:I7(T JTVT^TTfcT !U«sK f%I^Tt^f^rT^t^R^rrf^ II II ^ WTrT Nl fwfxH Trr^tT^wrrw: i rnf^’ITTr cTWT 3TTO *Rpf gt^mUT II 'O'Q II wrw: ^t- ^WTT cTOT: I ?nr s TT^rrfTRf^ ii ^ ii ^t: irfiTfairjfa ?Tc^ f^u *nt i [126] xj^rfcrf?rT ff ^rr^^rfr-ftr u 'oq. ii IfT -is5(«rf...8+8+8-‘-8+ll (12). the old nii'rit.] 2 [ — grivi ?] PRAKRIT POETRY. 137 Deficient and exuberant Metre. 1. S'ankumati = 5+ax3, ex. (Gayatri) 5+6x3 = 23. 2. Kakudraati = 6+a x 3. 3. Pipilikamadhy 5 = (Tripad) = many + few + many, ex. 8 -{- 4 -|- 8. 4. Yavamadhya = (Tripad) =few -(- many + few, ex. 8 -J- 10 + 8. 5. Nichrit=a — 1, ex. (Ghyatri) 24 — 1=23. 6. Bhurij =a 1, ex. (Gayatri) 24 -|- 1 =25. 7. Virhj=a— 2, ex. (Ghyatri) 8 + 8 + 6 = 22. 8. Swaraj =a + 2, ex. (Gayatri) 8 + 8 + 10 =26.* I. — Ganarritta of Sanskrit Prosody, and Matravritta of Prakrit Prosody ; regulated by quantity. 1. Ary a or Gat ha, Pr. Gaha. 30 +27=57 k. Odd verse: 30 k. =7jft. (6th = Sc. or Pr.). Even verse : 27k. =7^. (6th = BR.). Each verse ends in L. Pause in 1st verse before 7th ft. if Pn. But if 6th ft. be Pr., then pause after 1st syllable. Pause in 2nd verse before 5th ft. if Pr. [154] 16 Species: Pathya: Pause after 3rd ft.(3+4|=72 ft. and 12+18+ 12+15 = 57 k.). Vi pula: Pause placed otherwise. IJ euce Adivipuld, Antyavi- puld and Ubhayavipula , with 1st verse, 2nd, or both, irregularly divided by the pause. Chapala 1st f. S. or A. 2nd Sc. 3rd. S. 4th Sc. 5th S. or D. 6th Sc. or Pr. (in the short verse Bk.), 7th S. D. A. or Pr. Hence Mu/rhachapald, Jaghanyachcpala • and Mahdchapala, with 1st, 2nd or both verses so con- structed. Therefore Ary a + 3 Chapa- las x Pathya 3 Vipulas = 16 species.1 2 Variations: Arya, 1st verse 10,800. 2nd verse 6,400. Chapala 1st verse 32, 2nd verse 16. In Prakrit prosody, 27 species : from 27 L. + 3 Br. =30 syll. to 1 L. and 55 Br. =56 syll. Specific varieties. Ktilind contain- ing 1 Sc. Kulatha , 2 Sc. Vesya, many Sc. Panda, no Sc. Gurvint, Sc. 1st, 3rd, 5th or 7th ft. But this is against rule : which excludes amphibrachys from the odd feet. 2. XJdyiti or Vigdtha, Pr. Vigaha. 27 + 30 =57 k. viz. 12 + 15 + 12 + 18. 3. Upagiti, Pr. Gdhu. 27 + 27 = 54 k. viz. 12 + 15 + 12 + 15. 4. Giti or Udgatha, Pr. Uggdha. 30 +30 = 60 k. viz. 12 + 18 + 12+ 18. 5. Arydgiti or Khandhaka, Pr. Skandha. 32 + 32 =64 k. 8 ft. complete. 3+5 = 8 ft. and 12 + 20 +12 + 20 = 64 k. Species 16 (Pathya, etc.), variations of each verse 10,800. In Prakrit prosody, 28 species from 28 L. and 8 Br. to 1 L. and 62 Br. 6. Chandrikd, Sangiti or Gathini, Pr. Gdhini. 30 + 32 = 62 k. viz. 12 + 18 + 12+20. 1 If there he room to doubt whether the metre be reduced from the next above, or raised from the next below, the first verse determines the question ; for it is referred to the class to which the first verse or pdda belongs. If this do not suffice, the metre is referred to that class, which is sacred to the deity, to whom the prayer is addressed. Should this also be insufficient, other rules of selection have been provided. Sometimes the metre is eked out by substituting iya or uva for correspondent vowels. This, in particular, appears to he practised in the Sdmaveda. 2 [Cf. Lid. Stud. viii. p. 297.] 138 ON SANSKRIT AND 7. Sugili, or Parigiti, Pr. Sinhini. 32 + 30 =62 k. viz. 12 + 20 + 12 + 18. Also 6. Sangiti, 32 — J— 29 = 61 k. A'rya (7§ ft.) + L. in both verses. 7. Sugiti, 32 + 27 =59 k. +L. in first verse only. 8. Pragiti, 30 4“ 29 =59 k. -(- L. in second verse only. 9. Anugiti, 27 +32 = 59 k. Reverse of Sugiti. 10. Manjugiti, 29 + 30 = 59 k. Reverse of Pragiti. 11. Vigiti, 29 + 29=58 k. Upagiti -j- L. in both verses. 12. Chdrugiti, 29 + 32 = 61 k. Reverse .of Sangiti. 13. Vallari, 32 + 30 = 62 k. A'ryagiti — L. in last verse. 14. lalitd, 30 + 32 = 62 k. — L. in first verse. 15. Pramadd , 29 + 27 = 56 k. Upagiti + L. in first verse. 16. Chandrikd, 27 + 29 = 56k. + L. in last verse. All these kinds admit 16 species as above : viz. Pathya, etc. [155] II. — Matravritta or Matrachhandas, of Sanskrit Prosody. 1. YAiTALfvA, 56 to 68 k. 1. Vaitdliya , 14+16+14+16 =60 k. End in C. + I. Short syllables by pairs (even verses not to begin with 2 Tr.) 2. A'patdlikd, End in D. and S. 3. Aupachhandasika, 16 + 18 + 16 + 18=68 k. End in C. & B. Each kind admits 8 varieties of the short verse and 13 of the long; from 3 long syll. to 6 short be- ginning the one, and from 4 long syll. to 1 long and 6 short in the other. Also the following species under each kind. 1. Dakskinantika, begin with I. Comprising 2 varieties of the odd verses. I. I. (or Tr.) ; and 4 of the even verses. I. B. (or P.r. 2nd or 4th or 5 Br.) 2. Udichya-vritti, odd verses be- gin with I. 3. Prdchya-vritti , even verses, C. or P.E. 4. 4. Pravrittaka, the two preced- ing combined. 5. Apardniika, 16 x 4 = 64 k. [Prde A.). 1 [In As. Res. 6. Charuhdsitii , 14 x 4 = 56 k. ( Udich.). 2. Matrasamaka, 16 (4x4)x4=64 k. End S. or A. Begin S. A. D. or Pr. 1. Matrasamaka, 2nd ft. S. A. or D. 3rd ft. A. 2. Vis'loka, 2nd Sc. or Pr. 3rd S. or D. 3. Vanavasika, 2nd S. A. or D. 3rd Sc. or Pr. 4. Chitra, 2nd Sc. or Pr. 3rd A. Sc. or Pr. 5. Upachitrd, 2nd S. A. or D. 3rd S. or D. 6. Pdddkulaka, the above inter- mixed. The 1st species admits 24 varieties ; the 2nd, 32 ; and the 3 next, 48 each. The variations of the last species very numerous. 3. G£tyarya or Achaladhriti, 16x4. All short syllables. 4. Dwikhandika 1 ; or Couplet. 1. S'ikhd or Cliitdd, 32 Br. + 16 L. Two species: Jyotis, 1st verse 32 Br. 2nd 16 L. Saumya or Anangakridd 1st verse 16 L. 2nd 32 Bu. Also 1. S'ikhd 30 + 32=62 k. 1st Verse 28 Br. + L. 2nd 30 Br. + L. vikhandaka.'] PRA'KRIT POETRY. 139 2. Khanja, 32+ 30=62 k. 1st 30 Br. + L. 2nd 28 Br. + L. 3. Chiilikd or Atiruchira 29 +29 = 58 k. 27 Br. + L. Also 3. Chiilikd 29 + 31 =60 k. 1st Verse 27 Br. +L. 2nd 29 Br. + L. [156] III. — Mdtravritta of Prakrit Prosody continued from Table I. 8. Dwipatha, Pr. Doha, 13 + 11 + 13 + 11=48 k. 3 ft., viz. odd verse 6 + 4 + 3 ; even verse 6+4 + 1. 23 species from 23 L. + 2 Br. to 48 Br. 9. Utkachha, Pr. JJkkachha, 11x6 = 66 k. 6 verses, 3 ft. each, 4 + 4 + 3. 8 species, from 66 BR.to 28 L. + 10 Br. 10. Rola or Lola, 24 x 4 = 96 k. Pause 11 + 13. Usually end in L. 12 species, from 12 L. to 24 Br. 11. Gandha, Pr. Gandhana, 17 + 18 + 17 + 18 = 70 Syll. 12. Chatushpada or Chatushpadika, Pr. Chaupaia, Chdiipdd, 30 x 4 x 4 = 480 k. 16 verses: 7J ft. 4x7+ L. 13. Ghatta and Ghattananda, 31 x 2 = 62 k. 10 + 8 + 13 =4 x 7 + 3 Br. or 11 + 7 + 13 = 6 + 3x3 + 5+4 + 3 + 2 + 2 Br. 14. Shatpada or Shatpadika, Pr. Chhappad, 96 + 56 = 152 k. Kavya24 (11 + 13 =6 + 4x4 + 2 Br.) x 4=96, Ullhla 28 (15 + 13) x 2 =56. Varieties of the Tetrastich 45, from 96 Br. to 44 L. + 8 Br. Varie- ties of the whole stanza 71, from 70 L. + 12 Br. to 152 Br. 15. Prajjatika, Pr. Pajjalid, 16 x 4 =64 k. 4 ft. End in Sc. 16. Atiliha Athill5, Pr. Atila, 16x4 = 64 k. No Sc. End in P. 17. Padakulaka, Pr. Kulapdd, 16x4 = 64 k. 6+4 x 2 + 2 L. 18. Raddhd stanzaofnine = 116 k.viz. 1st = 15 k. = 4ft. viz. 3 + 4+4+4. End in Sc. or Pr. 2nd = 12 k. =4 ft. End in Pr. 3rd = 15 k. End in D. 4th = 11 k. =3 ft. End in Tr. 6th = 15 k. End iu D. 6th to 9th=Doha as before. Five species. 19. Padmavati, Pr. Pauma, 32 x 4 = 128 k. 8 ft. no Sc. 20. Kundalika, Pr. Kundalid, stanza of eight= 142 k. Doha + Rola or Kavya. 21. Gagananganh, 25x4 = 100 k. 20 syll. viz. 5 L. and 15 Br. End in I. 22. Dwipadi or Dwipada, 28x2=56 k. 65 ft. viz. 6 + 4 + 5 + L. 23. Khanja, 41x2 = 82 k. 10ft. viz. 9 Pr. + K. 24. S'ikhh, 28x2=56 k. 7 ft. viz. 6 Pa. + Sc. See Sanskrit metre. 25. Mala, 45x2 = 90 k. 11 ft. viz. 4x9 + C + S. Also 25. Mala 45 + 27 = 72 k. 1st verse as above, 2nd verse A'rya, 26. Chudikala, Pr. Chul'iald, 29x2 = 58 k. Half the Doha + 5. 27. Sailrashtra, Pr. Sorattha, 11 + 13 + 11 +13=48 k. Reverse of the Doha. 28. Hakali, 14x4 = 56 k. 3| ft. viz. 4x3 + L. (syll. 11 or 10). ft. D. Pr. or A. sometimes S. Not end in P. S. 29. Madhubhava, 8x4 = 32 k. 2 ft. End in Sc. 30. Abhira, 11x4=44 k. 7 + Sc. or D. + I. + Sc. or Sc. + Tb. + Sc. [157] 31. Dandakala, 32x4 = 128 k. 4x4 + 6 + 2 + 8orl0 + 8 + 14. End in L. 140 ON SANSKRIT AND 32. Dipaka, 10 x 4 = 40 k. 4 -J— 5 -J— Br. usually end in Sc. 33. Sinhavaloka, Pr. Sinhdlao, 16x4 = 64 k. 4 ft. A. or Pr. but end in A. 34. Plavangama, Pr. Parangamd, 21x4 = 84 k. 6x3 + 1. Begin ■with L. 35. Lllavati, 24 or less x 4 = 96 or less, 6 ft. or less : not end in A. 36. Harigith, 28x4 = 112 k. 5 + 6 + 5x3 + L. Should begin with Pr. and end in S. 37. Tribhangi, 32 x 4 = 128 k. 8 ft. No Sc. End in L. 38. Durmila or Durmilika, 32 x 4 = 128 k. 10 + 8 + 14. ft. 8. 39. IKra or Hiraka, 23x4 = 92 k. 4 ft. viz. 6 x 3 + 5. ft. 6 Br. or 1 L. with 4 Br. End in L. 40. Jaladhara or Jalaharana, 32 x 4 = 128 k. Pauses 1 0 + 8 + 6 + 8. ft. 8. Gene- rally Pr. End in A. 41. Madanagriha or Madanahara, 40x4 = 160 k. 10 + 8 + 14 +8 = 40. IY. — Metre regulated Vaktra, 8x4 = 32 syll 2 ft. between 2 syll. The species vary in the 2nd ft. or 3rd place. 1. Simple Vaktra. L. or Br. + M. etc. (except Tr. and A. and, in the even verse, C.) + B.+ L. or Br. Therefore 1st, 4th and 8th syll. either long or short. 5th short. 6th and 7th long. Either 2nd or 3rd long. Variations of the 1st verse, 24; of the 2nd, 20. 2. Pathya. 1st verse as above; 2nd with Sc. for 2nd ft. Hence 7th syll. short. [158] 3. Viparita-pathyd. 1 [The exact spelling of several 42. Maharashtra, Pr. Marahatta, 29x4 = 116 k. 10 + 8 + 11 or 6 + 4 x 5 + L. + Br. Also the following kinds : 43. Rucbira, 30x4 = 120 k. 7j ft. end in L. 44. Kalika, 14x4 = 56 k. Pauses 8 + 6. 45. Vasanh, 20x4=80 k. 4 ft. End in C. Pause before the last. 46. Chaurola, 16 + 14 + 16 + 14 = 60 k. ft. A. or Pr. 47. Jhallanh, 37x4 = 148 k. ft. 5x7 + L. Pauses 10 + 10 + 10+7. 48. Ashadha, 12+7 + 12 + 7 = 38 k. 49. Mhlavi, 16 + 12 + 16 + 12 = 56 k. Long verse 4 ft., short verse end in L. 50. Matth, 20x4 = 80 k. 5 ft. no Sc. 51. Rasamdlh, 24x4=96 k. 6 ft. 52. Avalambaka, 13x4=52. 3 ft. 4x2 + 5. End in L.1 by number of syllables. The preceding transposed. 4. Chapala. 1st verse with Tr. for 2nd ft. There- fore 6th and 7th syll. short. 5. Vipuld. 2nd verse (some say 1st, others all) with 7th syll. short. Therefore 2nd ft. D. Sc. E. or Tr. 5 or 7 species: Bha-vipula, 1st verse, (some say either) with D. for 2nd ft. Ita-vipuld, with C. for 2nd ft. Na- vipula, 2nd ft. Tr. Ta-vipu/a, 2nd ft. H. Ma-vipuld, 2nd ft. M. Ya- vipula, 8 ft. B. Ja-vipuld, 2nd ft. Sc. No instance occurs with an anapa:st for the 2nd ft. or 3rd place, of the above names is uncertain.] PRAKRIT POETRY. 141 V. — Aksliarachhandas or Yarnavritta. Metre regulated by number and quantity. Regular or uniform metre ; the stanza being composed of equal and similar verses. From one to Jive syllables in the verse. I. Ukta or Uktha, 1x4=4. 1. S'ri, g. =L. 2 Mahi, /. =Br. II. Atyukta, 2x4 = 8. 1. Stri, or Kama, 2 g. = S. 2. Rati or Mahi, l. g.= I. 3. Saru, g. l.= T. 4. Madhu, Pr. Hahu, 2 l. =P. III. Madhya, 3 x4 = 12. 1. Kan", or Tali, m. = M. 2. S'asT, Pr. Sasi, y. =B. 3. Priya, Pr. Fid; or Mrigi, r. =C. 4. Ramani or Ra- raanft, s. =A. 5. Panchaia, or PS.ncha.la, t. =11. 6. Mrigendra, Pr. Mdinda, j. = Sc. 7. Mandara, bh. =D. 8. Karaali, or Kamala, n. =Tr. or from four to twenty in the stanza. IV. Pratishtha, 4 x 4 = 16. 1. Kanya, or Tirnn, Pr. Tinnd, m. g. = 2 S. 2. GhSri, or Harika, r. l.= 2 T. 3. NagSlika, Lagalika, Nagani, or Naganika, Pr. Nagdriid or Nagdni,j . g. = 2 1. 4. Sati, n. g. =P. I. V. Supratishtha, 5 x 4 = 20. 1. Pankti, Aksharapankti, or Hansa, bh. 2 g. =D. S. 2. Sammoha, m. 2 g. = M. S. 3. Haritabandha, or HSri, 2 g. 1. 2 g. or t. 2 g. =S. B. 4. Priya, 2 l. r. = A. I. 5. Yamaka, Pr. Jamaica, n. 2 l. = F. Tr. [159] From six to twenty syllables in the Verse. I. GA'YATRI, 6x4 = 24. 1. Tanumadhya, t y. = S P S. 2. Yidyullekha, or S’esha, Pr. Sesa, 2 m = 3 S. 3. S'asivadana, or Chauransa, n y= 2 P S. 4. Yasumati, t s = S P I. 5. VanitS, or Tilaka, Pr. I) ilia, 2 s — 2 A. 6. Yodha, or Dwiyodhi, Pr. Yijoha, 2 r=T SI. 7. Chaturansa, Pr. Chauvansa, n y = 2 P S. 8. Man- thana, or Kamavatara, (half of the Saranga), 2 t— S I T. 9. S'ankhanari, or Somaraji, (half of the Bhujangapra- ydta ), 2 y = I T S. 10. Malatl, Suma* lati, Vasanta, or KSminikanta, 2 j~ I P T. 11. Damanaka, 2 n = 3 P. II. USHNIH, 7x4=28. 1 . Kumaralalita, (2-|-5)y«y = I-(- Tr. S. 2. MadalekhS, m s g = S D S. 3. HansamSla, s r g= A T S. 4. Ma- dhumati, 2ny = 2PA. 5. SurnSnika, r g 1=2 T C.1 6. Suvasa, n j 1=2 P D. 7. Knrahancha, n s 1=2 P Sc. 8. S'irsha, Pr. Sisd, 2mj=2SM. 1 \j j 9- III. ANUSHTUBH, 8x4 = 32. 1. Chitrapada, 2 bh. 2 g= 2 D S. 2. Vidyunmaia, Pr. Bjjumahi, (4 4J) 2 m 2 g =2 S 2 S. 3. Manavaka, or Manavakakrida, (4 4f) bh. t l g = T I -f T I. 4. Hansaruta, m n 2 g = S D B. 5. PramanikS, Nagasward- pini, or Matallika, j r l g = 4 I. 6. SamSnika, or Mallika, r j g 1= 4 T. 7. Vitana,y t 2 g = 2 I T S. 8. TungS, 2«2^=3PS. 9. Kamala, 2 l n r = 2 P 2 I. 10. Hansapadl, 2 g m s = 2 S T I. 11. MStangi, m 2 l m = S T I S. 12. Rambha, nig m = 2 P 2 S. IY. VRIHATI, 9x4 = 36. 1. Halamukhi, (3 6), r n s = C -)- 2 P I. 2. Bhujagas'is'usrita, (7 + 2), 2 n m = 2 P A + S. 3. Bhadrika, r nr = 2 T A I. 4. MahSlakshmi, 3 r = T S B I. 5. SSrangi, or Samgf, n y s = 2 P S A. 6. Pavitra, Pr. Puyitta, m bh. s = 2 S P A. 7. Kamala, 2 ns 2 T C. ?] 142 ON SANSKRIT AND =3 P A. 8. Bimba, n s y = P. Tr. T S. 9. Tomara, 4 2 j= A I P T. 10. Rdpamali, r m*=3 S JI. 11. Manimadhya or Manibandha, bh. r s — D 2 T I. 12. Bhujangasangata, sjr =A 3 I. V. PANKTI, 10x4=40. S'uddhaviraj. m s j <7 = S T 3 I. 2. Panava, (5 + 5) tn n y g = S D + A S or m n j g = S D + A I. 3. Ma- yurasarim, rj r g—\ T S. 4. Matta, (4 6), m bh. ! y=2 S-f 2 P S. 5. Upasthita, (2+8) l 2j g = S + 2 A I. 6. Rukmavati or Champakami'da (5 + 5§) bh. m $ ^ = D S + D S. 7. Mano- rami, n r; j=P 4 I. 8. Sanyukta, Pr. Sanjutd, s 2 j g=V 2 T 2 I. 9. Saravati, 3 bh.g = 2D T I. 10. S11- shama, t y bh. j = S A S A. 11. Ara- ritamati, or Amritagati, n j n g = P A P A. 12. Hansi, (4 + 6), m bh. m g = 2 S Tr. S.2 13. Charuraukbi, ny bh.g =P A S A. 14. Chandramukhi, t n bh.g = S P 2 A. [160] YI.TRISHTUBH, 11x4 = 44. 1. Indravajra, 2 tj 2 g=S I D T S. 2. Upendravajra, j tj 2 g — 2 I D T S. 3. Upajati, or A'kbyknaki, (14 species). The two foregoing intermixed. 4. Do- dbaka, Bandhu or Nilaswarupa, 3 bh. 2 ^ = 3 D S. 5. S'klini, (4 + 7f), m 2 ( 2 y=2 S-f CT S. 6. Yktorml, (4 + 7f), M. < 2 ^ = 2 S + A T S. 7. Bbramaravilasita, (4 + 7t), »i bh. nig = 2 S + 2 P A. 8. Rathoddhata, r « r l g = 2TA2I. 9. Swagatk, r n bh. 2 g = 2 T A P S. 10. Yrinta or Vrittk, (4 + 7t), 2 n s 2 <7=3 PAS. 11. S'yenika, or S'renika, i-]r/j=4TC. 12. Sumukhl, (5 + 6J), n 2 j l g = V A + 2 A. 13. Bhadrikk, 2 » r l g = 2 P A 2 I. 14. Mauktikamala, S'ri, Anu- kula or Kudraaladanti, (0 + 6), bh. t n 2 $r = D S + 2 P S. 15. Upasthita., j s t 2 g = \ Tr. STS. 16. Upa- chitra or Yis'eshika, 3 1 i y = 3 A I. >[3»i?] 2 [ = SAM ?] 17. Kupurushajanita, 2nr2?=2P A I S. 18. Anavasita, n y bh. 2 g= 2 P S D S. 19. Motanaka, t 2 j l g=S 3 A. 20. Maiatimaia, 3 m 2 j=4 S M. 21. Damanaka, rn lg3 = 4 P A. 22. M adaudha, ms j 2 g = S 2 T S. YII. JAGATI, 12x4 = 48. 1. Yans'astha or Yans'asthaTila, j t j r=2 I T 3 I. 2. Indravans'a, 2 t j r = S I T 3 I. 3. Upajati, the two fore- going intermixed. 4. Totaka, 4 s=4 A. 5. Drutavilambita, n 2 bh. r = P I 2 A I. 6. S'riputa or Puta, (8 + 4), 2 m m y = 3 P S + T S. 7. Jaloddhata- gati, (6 + 6), j *yS=IPI+I P L 8. Tata or Lalita, 2nmr = 3P2SI. 9. Kusumavichitra, (6 + 6), n y n y = 2 P S + 2 P S. 10. Ckanchaiakshika, Prarauditavadana, Mandakini, Gauri or Prabha, (7 + 5), 2«2r = 2PA + B I. 11. Bhujangaprayata, 4 y = l T SITS. 12. Sragvini or Lakshmi- dhara, 4 r = T S I T S I. 13. Pra- mitakshara, s j 2 s= A Sc. 2 A. 14. Kantotpida or Jaladkaramaia, (4 + 8), m bh. s»; = 2S + 2P2Sor bh. m s m = D 3 D 2 S 4 15. Yais'wadevi, (5 + 7), 2 m 2 y=5IS+TSB. 16. Nava- maiini, (8 + 4), nj bh. y = 2 P 2 T + PS. 17. Chandravartma, (4 + 8J), r n bh. s = 2 T + P D A. 18. Priyamvada, w bh.jr = P I P 3 I. 19. Manimaia, (6 + 6), t y t y=S P S + S PS. 20. Lalita, t bh.j r=S I P 3 I. 21. Ujj- wali, 2 n bh. r — 3 P T 2 I. 22. Ma- lati or Yaratanu, (5 + 7), n 2 j r=P A + A 2 I. 23. Tamarasa or Lalitapada, n 2 j y = 2 P 2 D S. 24. Lalana, (5 + 7) bh. m 2 s = D S + D T I or bh. t n *=D S + 2 P A. 25. Drutapada, n bh. » y = P I 3 P S. 26. Yidya- dhara, (4 + 8), 4 m =2 S + 4 S. 27. Saranga, 4 < = S I T S I T. 28. Mauktikadama, 4 j=I P T I P T. 29. Modaka, 4 bh. — 4 D. 30. Ta- ralanayani, 4 ;i=6 P. 3[« lg?] 4 [D S D 2 S ?] PRAKRIT POETRY. 143 VIII. ATIJAGATr, 13 x 4 = 52. 1. Praharshini, (3— 1 0) mnjrg= M +2 P 2 T S. 2. Ru[161]chir&, or Atiru- chira, (4 + 9 )j bh.sjg = 2 1 + 2 P T C. 3. Mattamayura, or Maya, (4 -|- 9) m t = 2 S + T I D S. 4. Gauri, 2 n 2ry = 3PTSB. 5. Manjubhashini, Prabodhita, Sunandini, or Kanaka- prabha s j s j g = A I + P 3 I. 6. Chandrik5, Kshania, Utpaliui, or Ku- tilagati, (7 + 6) 2 n 2 tg = 2 P A + T S. I. 7. Kalahansa, Chitravati, or Sin- han&da, s j 2 s 5,=P 2 T P D S. 8. Chancharikkvali, y m 2 r g — I 2 S C T S. 9. Chandralekha, (6 -J- 7) n s r y g =2PI + 2TM. 10. Vidyut, (6 + 7) wj2 = 2PC + P3I. 8. Ela, (5+10) sj 2 n y = A I +4 I T.1 9. Upamalini, (8 + 7) 2 n t bh. r = 3 P T + S A I.* 10. Vipinatilaka, »s«2r = 2PITR. T S I. 11. Chitrk, 3 m 2 y=3 S M I T S. 12. TCinaka, or Chamara, (8 L 7 Br. =23 k.) =6 T C. 13.Bhramara- vali, 5s=5A. 14. Manahansa,3 [162] s Ijbh. r=A I P 2 T 2 I. 15. S’arabha, or S'as'ikala, 4 « + s = 6 P A. 16. Nis'ipala, bh. j s n r = D I P I P 2 I. 17. Utsara, r n 2 bh. r — 1 T 3 A I. 18. Hansa, (8 + 7 ) n 2jry = 2 P D 3 T S. XI. ASHTI, 16x4=64. I. Rishabhagajavilasita, or Gajatu- rangavilasita, (7 + 9) bh. r 3 ng=T) 2 T + 3 P A. 2. Vanini, nj bh.j r g = 2P2TP2TS. 3. Chitra, Chitra- sanga, Atisundara or Chanchala (double Samanika) r j r j r l — 8 T. 4. Pan- chachamara, Naracha, or Naracha, (double Pramdniku), j r j r j (7 = 81. 5. Dhiralalita, bh. r n r n g = D 2 T P 2 T A. 6. Khagati, Nila, Lila, or As'wagati, 5 bh. g= 4 DTI. 7. Cha- + 1 A I ?] 3 [Manohansa ?] 144 ON SANSKRIT AND kita (8 -J- 8) bh. s m t n g — D A S -f- S D A. 8. Madanalalita, (4 -|- 6 -(- 6) m bh. n m n g = 2 S-|-2PI + SPI. 9. Pravaralalita, yiniisrg — I2S2PI T S. 10. Garudaruta, n j bh. j t g = 2 P 2 T P T S I. 11. S'ailaiikhA (16 or 5— J— 6-J— 5) bh. r n 2 5A. y = D 2 T 3 A orDT-|-TPT-(-IA. 12. Varayu- vatl, H r y2 » y=D 2 T S 2 P A, 13. Brahmarupaka (double Yidyun- inald) 5 in g = 8 S. 14. Achaladhriti, or Gitydrya, 5 n 1 = 8 P. 15. Plnani- tamba, (4 -J- 5 -J- 7) m t y m s g =2 S ■f D S + S D S. 16. Yauvanamatta, (5 -f- 11) bh. 3 msy = D S-)-3S D S. XII. ATYASHTT, 17x4=68. 1. S’ikharinl (6 4* 11) y m n s bh. Ig = I2S + 2PI D I. 2. Prithwi, (8 4“ 9) 7 sy * y ^ = I P 2 I 4- Tr. T S I. 3. Yansapatrapatita, or Yans'apatra, (10 4* 7) bh.r n bh. n l g—D 2 T A 4* 2 P A. 4. Harini, (6 4- 4 -]- 7 or 44-6 -J- 7) ti s m r s l g — 2 P I -f- 2 S 4- 1 A 1 . 5. Mand&kranta. (4 4~ 6 4* 7) m bh. n2t2 g = 2 S + 2 PI4-CTS. 6. Narkutaka, or Nardataka (7 4- 10), or Avitatba (17f), njbh. 2 j lg — Tr. 2 I + Tr. T I A. 7. Kokilaka, (7 4" 6 4* 41 or 84-5 4-4f)=TR. 214-PI P + T I. 8. Hari, (6 4* 1 4" ”) 2 n m r s l ^ = 3 P 4-2 S 4- 1 A I. 9. Kanta, or Kranta, (4 4- 6 4* 7) y bh. n r s l g = I S + 2PI4-IAI. 10. Chitralekh&, or Atisayani, (10 4-7) 2 sj bh. j 2 g = 2 A 2 I4-Tr. T S. 11. Slalidbara, or Yanamkladhara, 71 s j s y l y = 2 P 2 I Tr. T S 1. 12. Harini, (44-64- 7) 7n bh. n in y l g =2 S-j- 2 P 1 4- S B I. XIII. DHRITI, 18x4=72. 1. Kusumitalatavellita, (5 -|- 6 4- 7) ,n<»3y=MS4-2PI4-CTS. 2. Mabamalikk, Naracha, Lata, Yana- mala, (104-8f) 2 n 4 r=3 P T S-f I T S I. 3. Sudhk, (6 4- 6 + 6) y m 7, j(j=I2 S4-2 P I4-S P I. 4. Harinapluta, (8 4-5 4-5) m s 2 j bh. r 1 [This should belTSITSI = ST2 I-)- A I-J- A I. 5. As'wagati, 0 bh.8=o D A. 6. ChitralekhS, (4 4- 74-7)»n2w2n<«*2 Cf. p. [134]. 2 [For fuller details see Professor 'Wilson’s Introduction to his edition, and his Analysis, Essays, iv., pp. 160-289.] TO THE HITOPADES'A. 155 though the story be told with too great conciseness to preserve much interest. Concerning the author of this epitome, or argument, of Dandi’s poem, no information has been yet obtained. He calls himself a counsellor and minister, and was probably in the service of some Hindu Raja.1 The present volume ends with three Satakas or centuries of verses by Bhartrihari. They were recommended for selection, partly by their prevailing moral tendency, though some passages be far from unexceptionable ; and partly as a fit specimen of polished Sanskrit verse. The poetical beauties, which are most admired by the Hindu learned, and which are inculcated by their writers on rhetoric, are scattered in these couplets of Bhartrihari, with a more sparing hand than in most of the laboured performances of Indian poets : and, from this cause, his poetry is less obscure than theirs. These Satakas are ascribed by the unanimous consent of the learned, to Bhartrihari, the brother of Yikramaditya. He is also the reputed author of a grammatical treatise. It is possible, perhaps it might be said probable, that these may have been composed by a different person in his name. But it is clear from the first couplet of the Niti-sataka, that they have been written either in the real, or in the assumed character of Bhartri[175]hari, since that couplet alludes to a circumstance conspicuous in the traditional story of his life. The authentic history of Bhartrihari is too intimately blended with that of ancient India, and involves questions of too great intricacy, to be stated, or discussed, in this preface. It remains only to say a few words respecting the present edition of the three works which have been here mentioned. The editor, Mr. Carey, undertook the publication, on a 1 [Dandin has usually been placed in the reign of Bhoja of Dhara or soon afterwards; but Prof. "Weber, Ind. Streifen, i. 312, thinks that his style shows that he must have preceded Bana, and consequently he may have lived in the 6th century. He also often speaks of Buddhists, and mentions the Muhammadans ( Yavanai) as traders, not conquerors.] 156 INTRODUCTORY REMARKS TO THE HITOPADES'A. suggestion from the Council of the College of Fort William, and under the patronage of Government. He has, at the same time, risked a larger edition than was required for the College, in the expectation of encouragement from the public. In printing the Hitopadesa, six manuscript copies were col- lated. They were found to differ much, in the quotation of whole passages, as well as in the reading of single words. Either the reading most suitable to the context, or that which was found in the greatest number of copies, has been selected, according as circumstances have dictated the propriety of following one rule or the other. The abridgment of the Dasa Kumara has been printed from a single copy : and the Satakas of Bhartrihari, from three manuscripts ; every one of which was incomplete : but the deficiencies did not occur in the same places. With the last Sataka, the style of which is, in general, less clear than that of the preceding, the scholia have been printed. They will serve to make the reader acquainted with the manner of Sanskrit commentators : and owing to the peculiar difficulties of the language, the student will find it long necessary, and always useful, to consult the commentaries, while perusing Sanskrit compositions. To [176] lessen one of those difficulties, which arises from the frequent permutation of letters at the beginning and close of words, the editor has marked, by a dot under the syllable, places where the elision of a letter is found, or any other per- mutation, that is not obvious. In this first attempt to employ the press in multiplying copies of Sanskrit books with the Devanagarf character, it will be no matter of surprise, nor any cause of imputation on the editor’s diligence, that the table of corrections should be large. The whole volume has been been carefully examined by several Pandits ; and there is reason to believe, that no error of con- sequence can have escaped their notice. Calcutta, 11th September, 1804. 157 VI. ENUMERATION OF INDIAN CLASSES.1 [From the Asiatic Researches, vol. v. pp. 53-67. Calcutta, 1798. 4to.] [177] The permanent separation of classes, with hereditary professions assigned to each, is among the most remarkable institutions of India ; and, though now less rigidly maintained than heretofore, must still engage attention. On the subject of the mixed classes, Sanskrit authorities, in some instances, disagree : classes mentioned by one, are omitted by another ; and texts differ on the professions assigned to some tribes. A comparison of several authorities, with a few observations on the subdivisions of classes, may tend to elucidate this subject, in which there is some intricacy. One of the authorities I shall use is the Jatimala, or Gar- \ land of Classes ; an extract from the Rudra-yamala-tantra, which in some instances corresponds better with usage, and received opinions, than the ordinances of Manu, and the great Dhavma-purana.2 On more important points its authority could not be compared with the Dharmasastra ; but, on the subject of classes, it may be admitted ; for the Tantras form a 1 [For farther details on the subject of the divisions of casts in the North-west of India, see Sir H. M. Elliot’s Races of the N. W. Provinces, vol. i.] 2 The tests are cited in the Vivadarnava-setu, from the Yrihad-dharma-pu- rana. This name I therefore retain ; although I cannot learn that such a purana exists, or to what treatise the quotation refers under that name. See vol. i. p. [103] of the present work. 158 ENUMERATION OF branch of literature highly esteemed, though at present much neglected.1 Their fabulous origin derives [178] them from revelations of Siva to Parvati, confirmed by Vishnu, and therefore called Agama, from the initials of three words in a verse of the Todala-tantra. “ Coming from the mouth of Siva, heard by the mountain- born goddess, admitted by the son of Vasudeva, it is thence ■called Agama.” Thirty-six are mentioned for the number of mixed classes ; but, according to some opinions, that number includes the fourth original tribe, or all the original tribes, according to other authorities : yet the text quoted from the great Dharma- purana, in the digest of which a version was translated by Mr. Halhed, names thirty-nine mixed classes; and the Jati- mala gives distinct names for a greater number. On the four original tribes it may suffice, in this place, to quote the Jatimala, where the distinction of Brahmanas, according to the ten countries to which their ancestors be- longed, is noticed : that distinction is still maintained. “ In the first creation by Brahma, Brahmanas proceeded, with the Veda, from the mouth of Brahma. From his arms Kshatriyas sprung ; so from his thigh, Vaisyas : from his foot Sudras were produced : all with their females. “ The Lord of creation viewing them said, ‘ What shall be your occupations ? ’ They replied, ‘ We are not our own masters, 0 God ! command us what to undertake.’ “ Viewing and comparing their labours, he made the first tribe superior over the rest. As the first had great inclination for the divine sciences, ( Br&hma-veda ,) therefore he was Brahmana. The protector from ill ( kshayate ) was Kshatriya. Him whose profession (ma) consists in commerce, which promotes the success of wars, for the protection of himself and of mankind, and in husbandry, and attendance on cattle, he called Vaisya. The other should voluntarily serve the 1 See vol. i. p. [199] of the present work. INDIAN CLASSES. 159 three tribes, and therefore [179] he became a Sudra: he should humble himself at their feet.” And in another place : “ A chief of the twice-born tribe was brought by Vishnu’s eagle from Saka-dwipa : thus have Saka-dwipa Brahmanas become known in Jambu-dwipa. “In Jambu-dwipa, Brahmanas are reckoned tenfold; Sara- swata, Kanyakubja, Gauda, Maithila, Utkala, Dravida, Ma- harashtra, Tailanga, Gujjara, and Kasmira, residing in the several countries whence they are named.1 “ Their sons and grandsons are considered as Kanyakubja priests, and so forth. Their posterity, descending from Manu, also inhabit the southern regions : others reside in Anga, Banga, and Kalinga ; some in Kamarupa and Odra. Others are inhabitants of Sumbhadesa : and twice-born men, brought by former princes, have been established in Rada, Magadha, Varendra, Chola, Swarnagrama, China, Kula, Saka, and Barbara.” 2 1 These several countries are, Saraswata, probably the region watered by the river Sersutty, as it is marked in maps ; unless it be a part of Bengal, named from the branch of the Bhagirathi, which is distinguished by this appellation ; Kanya- kubja or Kanoj ; Gauda, probably the western Gar, and not the Gaur of Bengal ; 1 Mithila, or Tirabhukti, corrupted into Tirhut ; Utkala, said to be situated near the celebrated temple of Jagannatha; Dravida, pronounced Dravira, possibly the country described by that name, as a maritime region south of Karnata 2 (As. Bes. vol. ii. p. 117) ; Maharashtra, or Mahratta; Telinga, or Telingana; Gujjara, or Guzrat ; Kas'mira, or Cashmir. 2 Anga includes Bhhgalpur. Banga, or Bengal proper, is a part only of the Suba. Varendra, the tract of inundation north of the Ganges, is a part of the present Zila of Rajashahi. Kalinga is watered by the Godavari (As. Bes. vol. iii. p. 48). Kamarupa, an ancient empire, is become a province of Asam. Odra I understand to be Orissa Proper. Rada (if that be the true reading) is well known as the country west of the Bhagirathi. Magadha, or Magadha, is Bihar Proper. Chola is part of Birbhdm. Another region of this name is mentioned in the Asiatic Researches, vol. iii. p. 48. Swarnagrama, vulgarly Sunargau,3 is situated east of Dacca. China is a portion of the present Chinese empire. On the rest I can offer no conjecture. S'aka and Barbara, here mentioned, must differ from the Dwipa, and the region situated between the Kus'a and S'ankha dwipas. 1 [See note 1 at page 25 of the present volume.) * [The Dravidas or Dravidas are undoubtedly the inhabitants of the Tamil country. In Sanskrit the country is generally 6poken of by the name of its people in the plural.) s [Sonigin. It is commonly written hoonargong, see Hamilton’s Hindostan, vol. i. p. 18".] 160 ENUMERATION OF [180] I shall proceed, without further preface, to enumerate the principal mixed classes, which have sprung from inter- marriages of the original tribes. 1. Murdhabhishikta, from a Brahmana by a girl of the Kshatriya class; his duty is the teaching of military exercises. The same origin is ascribed in the great Dkarma-purana to the Kumbhakara,1 or potter, and Tantravaya,2 or weaver : but the Tantravaya, according to the Jatimala, sprung from two mixed classes ; for he was begotten by a man of the Mani- bandha on a woman of the Manikara tribe. 2. Ambaslitha, or Vaidya,3 whose profession is the science of medicine, was born of a Taisya woman, by a man of the sacerdotal class. The same origin is given by the Dharma- purana to the Kansakara,4 or brazier, and to the Sankliakara,5 or worker in shells. These again are stated, in the tantra, as springing from the intermarriages of mixed classes ; the Kansa- kara from the Tamrakuta and the Sankliakara, also named Sankhadaraka, from the Rajaputra and Gandhika : for Raja- putra not only denotes Ksliatriyas as sons of kings, but is also the name of a mixed class, and of a tribe of fabulous origin. Rudra-yamala-tantra : “ The origin of Rajaputras is from the Taisya on the daughter of an Ambaslitha. Again, thousands of others sprung from the foreheads of coxes kept to supply oblations.” 3. Nishada, or Parasava, whose profession is catching fish, was born of a Sudra woman by a man of a sacerdotal class. The name is given to the issue of a legal marriage [181] between a Brahmana and a woman of the Sudra tribe. It should seem that the issue of other legal marriages in different ranks were described by the names of mixed classes springing from intercourse between the several tribes. This, however, is liable to some question ; and since such marriages are con- i Vulgarly, Kum&r. 2 Vulgarly, Tanti. 3 Vulgarly, Baidya. 4 Vulgarly, Kaser& [K&iS&ri]. s Vulgarly, Sakhera [Sawkli&xi]. INDIAN CLASSES. 161 sidered as illegal in the present age, it is not material to pursue the inquiry. According to the Dharma-purana, from the same origin with the Nishada springs the Yarajivi, or astrologer. In the tantra that origin is given to the Brahma-sudra, whose pro- fession is to make chairs or stools used on some religious occasions. Under the name of Yarajivi1 is described a class springing from the Gopa and Tantravaya, and employed in cultivating betel. The profession of astrology, or, at least, that of making almanacks, is assigned, in the tantra, to de- graded Brahmanas. “ Brahmanas, falling from their tribe, became kinsmen of the twice-born class : to them i3 assigned the profession of ascertaining the lunar and solar days.” 4. Mahishya is a son of a Kshatriya by a woman of the Yaisya tribe. His profession is music, astronomy, and at- tendance on cattle. 5. Ugra was born of a S'udra woman by a man of the mili- tary class. His profession, according to Manu, is killing or confining such animals as live in holes : but, according to the tantra , he is an encomiast or bard. The same origin is attributed to the Napita2 or barber; and to the Maudaka, or confectioner. In the tantra , the Napita is said to be born of a Kuverina woman by a man of the Pattikara class.3 6. Karana,4 from a Yaisya, by a woman of the S'udra [182] class, is an attendant on princes, or secretary. The appella- tion of Kayastha5 is in general considered as synonymous with Karana; and accordingly the Karana tribe commonly assumes the name of Kayastha : but the Kayasthas of Bengal have pretensions to be considered as true S'udras, which the Jatimala seems to authorize; for the origin of the Kayastha is there mentioned, before the subject of mixed tribes is intro- duced, immediately after describing the Gopa as a true S'udra. 1 Vulgarly, Baraiya [Barui.] 2 Vulgarly, Naya or Nai. 3 [Or rather “by a Kuverin man of a Pattikari woman.”] 4 Vulgarly, Karan. t Vulgarly, Kait. vol. in. [essays ii.] II 162 ENUMERATION OF One, named Bhutidatta, was noticed for his domestic assi- duity ; 1 therefore the rank of Kayastha was by Brahmanas assigned to him. From him sprung three sons, Chitrangada, Chitrasena, and Chitragupta : they were employed in atten- dance on princes. The Dharma-purana assigns the same origin to the Tambuli, or betel-seller, and to the Tanlika,2 or areca-seller, as to the Karana. The six before enumerated are begotten in the direct order of the classes. Six are begotten in the inverse order. 7. Suta, begotten by a Kshatriya on a woman of the priestly class. His occupation is managing horses and driving cars. The same origin is given, in the pur ana, to the Malakara3 or florist; but he sprung from the Karmakaraand Tailika classes, if the authority of the tantra prevails. 8. Magadha, born of a Kshatriya girl, by a man of the commercial class, has, according to the sastra, the profession of travelling with merchandize ; but, according to the purana and tantra , is an encomiast. From parents of those [183] classes sprung the Gopa,4 if the purana may be believed ; but the tantra describes the Gopa as a true S’udra, and names Gopajivi,5 a mixed class, using the same profession, and spring- ing from the Tantravava and Manibandha tribes. O */ • 9 and 10. Yaideha and Ayogava. The occupation of the first, born of a Brahmani by a man of the commercial class, is waiting on women : the second, born of a Vaisya woman by a man of the servile class, has the profession of a carpenter. 11. Kshattri, or Kshatta, sprung from a servile man by a woman of the military class, is employed in killing and con- finino- such animals as live in holes. The same origin is ascribed by the purana to the Karmakara, or smith, andDasa, or mariner. The one is mentioned in the tantra without 1 Literally, Staying Kavastha. ’’ M&li. at home, (kdyc sanstliitah,) whence the etymology of J [Tambfilika r] 1 Gop. 6 Goaria-Gop. 1 Gop. INDIAN CLASSES. 163 specifying the classes from which he sprung ; and the other lias a different origin, according to the kdstra and tantra. All authorities concur in deriving the Chandala from a S’udra father and Brahman! mother. His profession is carry- ing out corpses, and executing criminals ; and officiating in other abject employments for the public service. A third set of Indian classes, originate from the inter- marriages of the first and second set : a few only have been named by Manu ; and, excepting the Abhira, or milkman, they are not noticed by the other authorities to which I refer. But th epuranci names other classes of this set. A fourth set is derived from intercourse between the several classes of the second : of these also few have been named by Manu ; and one only of the fifth set, springing from inter- marriages of the second and third ; and [184] another of the sixth set, derived from intercourse between classes of the second and fourth. Manu adds to these tribes four sons of outcasts. The tantra enumerates many other classes, which must be placed in lower sets,1 and ascribes a different origin to some of the tribes in the third and fourth sets. To pursue a verbose comparison would be tedious, and of little use ; perhaps, of none ; for I suspect that their origin is fanciful ; and, except the mixed classes named by Manu, that the rest are terms for professions rather than tribes ; and they should be con- sidered as denoting companies of artisans, rather than distinct races. The mode in which Amara Sinha mentions the mixed classes and the professions of artisans, seems to support this conjecture. However, the Jatimala expressly states the number of forty -two mixed classes, springing from the intercourse of a 1 [The asterisk which appears at this place in the London edition had no note corresponding to it at the foot of the page. The note in the Asiatic Researches is as follows : “ See the annexed rule, formed by our late venerable President.” Sir TV. Jones’s rule was, however, omitted in the printing.] 164 ENUMERATION OF man of inferior with a woman of superior class. Though, like other mixed classes, they are included under the general de- nomination of S'udra, they are considered as most abject, and most of them now experience the same contemptuous treat- ment as the abject mixed classes mentioned by Manu. According to the Rudra-yamala, the domestic priests of twenty of these tribes are degraded. “ Avoid,” says the tantra, “the touch of the Chandala, and other abject classes ; and of those who eat the flesh of kine, often utter forbidden words, and perform none of the prescribed ceremonies ; they are called Mlechha, and going to the region of Yavana, have been named Yavanas. “ These seven, the Rajaka, Karmakara, Nata, Baruda, Kaivarta, and Medabhilla,1 are the last tribes. Whoever associates with them undoubtedly falls from his class ; who- ever bathes or drinks in wells or pools which they have caused to be made, must be purified by the five [185] productions of kine ; whoever approaches their women, is doubtless degraded from his rank. “ For women of the Nata and Kapala classes, for prostitutes, and for women of the Rajaka and Napita tribes, a man should willingly make oblations, but by no means dally with them.” I may here remark, that, according to the Rudra-yamala, the Nata and Nataka are distinct ; but the professions are not discriminated in that tantra. If their distinct occupations, as dancers and actors, are accurately applied, dramas are of very early date. The Pundraka and Pattasutrakara, or feeder of silk-worms, and silk-twister, deserve notice; for it has been said, that silk was the produce of China solely until the reign of the Greek Emperor Justinian, and that the laws of China jealously guarded the exclusive production. The frequent mention of silk in the most ancient Sanskrit books would not fully dis- prove that opinion ; but the mention of an Indian class, whose 1 [Rather the Meda and the Bhilla, see St. Petersb. Diet., sub. v.] INDIAN CLASSES. 165 occupation it is to attend silk-worms, may be admitted as proof, if the antiquity of the tantra be not questioned. I am informed, that the tantras collectively are noticed in very ancient compositions ; but, as they are very numerous, they must have been composed at different periods ; and the tantra which I quote might be thought comparatively modern. However, it may be presumed that the Rudra-yamala is among the most authentic, and, by a natural inference, among the most ancient ; since it is named in the Durga-mahattwa where the principal tantras are enumerated.1 [186] In the comparative tables to which I have referred, the classes are named, with their origin, and the particular professions assigned to them. How far every person is bound, by original institutions, to adhere rigidly to the profession of his class, may merit some inquiry. Lawyers have largely discussed the texts of law concerning this subject, and some difference of opinion occurs in their writings. This, however, is not the place for entering into such disquisitions. I shall therefore briefly state what appears to be the best established opinion, as deduced from the texts of Manu, and other legal authorities. The regular means of subsistence for a Brahmana, are assisting to sacrifice, teaching the Vedas, and receiving gifts ; for a Kshatriya, bearing arms j for a Vaisya, merchandize, attending on cattle, and agriculture; for a S’udra, servile atten- dance on the higher classes. The most commendable are, respectively for the four classes, teaching the Veda, defending 1 Thus enumerated, “ Kali -tantra, Mundamala, Tara, Nirvana-tantra, Sarva- saran [?], Bira-tantra, Lingkrchana, Bhuta -tantra, Udde^ana and Kalika-kalpa, Bhairavi-tantra, and Bhairavi-kalpa, Todala, M atribhedanaka, Maya-tantra, Bires'wara, Yi^wasara, Samay a -tantra, Brahma -yam ala- tantra, Rudra-y&mala- tantra, S'anku-yamala-tantra, Gayatri-tantra, Kalikakula-sarvaswa, Kularnava, Yogini-tantra, and the Tantra Mahishamardini. These are here universally known, 0 Bhairavi, greatest of souls ! And many are the tantras uttered by S'ambhu.” [For some account of the Tantra literature, see Wilson’s Essays on the Religion of the Hindus, vol. i. pp. 247-262, and Aufrecht’s Bodl. Cat. pp. 88 — 110. I have corrected Singurchana to Lingarchana.~\ 166 ENUMERATION OF the people, commerce, or keeping herds or flocks, and servile attendance on learned and virtuous priests. A Brahmana, unable to subsist by his own duties, may live by those of a soldier : if he cannot get a subsistence by either of these employments, he may apply to tillage, and attendance on cattle, or gain a competence by traffic, avoiding certain commodities. A Kshatriya, in distress, may subsist by all these means ; but he must not have recourse to the highest functions. In seasons of distress, a further latitude is given. The practice of medicine, and other learned professions, paint- ing and other arts, work for wages, menial service, alms, and usury, are among the [187] modes of subsistence allowed to the Brahmana and Kshatriya. A Vaisya, unable to subsist by his own duties, may descend to the servile acts of a S'udra. And a S'udra, not finding employment by waiting on men of the higher classes, may subsist by handicrafts ; principally following those mechanical occupations, as joinery and masonry ; and practical arts, as painting and writing ; by following of which he may serve men of superior classes ; and, although a man of a lower tribe is in general restricted from the acts of a higher class, the S'udra is expressly permitted to become a trader or a husbandman. Besides the particular occupations assigned to each of the mixed classes, they have the alternative of following that profession which regularly belongs to the class from which they derive their origin on the mother’s side : those, at least, have such an option, who are born in the direct order of the tribes, as the Murdhabhishikta, Ambashtha, and others. The mixed classes are also permitted to subsist by any of the duties of a S'udra ; that is, by a menial service, by handicrafts, by commerce, or by agriculture. Hence it appears that almost every occupation, though regularly it be the profession of a particular class, is open to most other tribes ; and that the limitations, far from being rigorous, do, in fact, reserve only one peculiar profession, that INDIAN CLASSES 167 of the Brahmana, which consists in teaching the Veda, and officiating at religious ceremonies. The classes are sufficiently numerous ; but the subdivisions of them have further multiplied distinctions to an endless variety. The subordinate distinctions may be best exemplified from the Brahmana and Kayastha, because some of the appel- lations, by which the different races are distinguished, will be familiar to many readers. The Brahmanas of Bengal are descended from five priests, invited from Kanyakubja, by i^diswara,1 king of [188] Gauda, who is said to have reigned about nine hundred years after Christ. These were Bhatta Nar&yana, of the family of Sandila, a son of Kasyapa.; Daksha, also a descendant of Kasyapa; Vedagarva,2 of the family of Yatsa; Chandra, of the family of Savarna, a son of Kasyapa; and Sri Harsha, a descendant of Bharadwaja.3 From these ancestors have branched no fewer than a hun- dred and fifty-six families, of which the precedence was fixed by Ballala-sena, who reigned in the eleventh century of the Christian era. One hundred of these families settled in Yarendra, and fifty-six in Radhd. They are now dispersed throughout Bengal, but retain the family distinctions fixed by Ballala-sena. They are denominated from the families to 1 [The name is commonly written A’di^tira or A'disur. BabO Rajendralala Mitra has the following remarks in his paper “ On a Land Grant of Mahendrapala Deva,” in the B.A.S. Journ. 1864: — “The Kulina Khyasthas have carefully preserved their genealogy. They hold periodical meetings ( ekajayis ), at which all the family heralds or ghataks assemble, and record the names of every successive generation. The last meeting of this kind was held several years ago at the house of Bhja Rhdhhk&nta Deva, when the names of the 24th generation of Kulinas were duly recorded. The writer of this note is himself one of the 24th in descent from Kali- dasa Mitra. In some families the 26th, the 27th, and even the 28th descent, have already appeared, but nowhere later.’’ He takes the average at 27 genera- tions, and fixes the date of the first advent of the Kayasthas into Bengal in 964 a.d. Lassen thinks that A'dis'Ora was a contemporary of S’ri Harsha, or S'iladitva, of Kanauj (a.d. 619-650). * [Vedagarbha ?] 3 [Cf. Pertsch, Kshitisavanidvalicharila, pp. 2, 49. According to the authorities there quoted, Yedagarbha was of the Savarna-gotra, and Chhandada {sic) of the Vhtsa. Cf. also Grill’s pref. to his ed. of the Veni-samhara.] 168 ENUMERATION OF which their five progenitors belonged, and are still considered as Kanyakubja Brahmanas. At the period when these priests were invited by the king of Gauda, some Saraswata Brahmanas, and a few Vaidikas, resided in Bengal. Of the Brahmanas of Saraswata, none are now found in Bengal ; but five families of Yaidikas are extant, and are admitted to intermarry with the Brahmanas of Radha. Among the Brahmanas of Yarendra, eight families have pre-eminence, and eight hold the second rank.1 Among [189] those of Radha, six hold the first rank.2 The distinctive ap- pellations of the several families are borne by those of the first rank ; but in most of the othter families they are disused ; and sarman , or sarma, the addition common to the whole tribe of Brahmanas, is assumed. For this practice, the priests of Bengal are censured by the Brahmanas of Mithila, and other countries, where that title is only used on important occasions, and in religious ceremonies. In Mithila the additions are fewer, though distinct families are more numerous ; no more than three surnames are in use in that district, Thakura, Misra, and Ojha ; each appropriated to many families. 1 Yarendra Brahmanas. Kulina 8. Maitra. Bhitna, or Kali. Jiudra- Vdgisi. Sanyamitli, or Sondyul. Idhari [Lahidi]. Bhaduri. Sddhu-Vdgisi. Bhadara [Bhkdada], The last was admitted by election of the other seven. S'dddha-s'rotriya 8. Kashta-s'rothiya 84. The names of these 92 families seldom occur in common intercourse. 2 Rj£dh£ya Brahmanas. Kul£na 6. Mukhuti, vulgarly, Mukhurja.* Ganguli. Kdnjaldla. Ghoshala. Bandyagati , Chatati, vulgarly, Banoji. * vulgarly, Chatoji. * S'rotriya 50. The names of these 50 families seldom occur in common intercourse. • [These names are properly Jfukhopcidhy&ya , Jiandyopddhydya , and Chattopadhyaya.] INDIAN CLASSES. 169 The Kayasthas of Bengal claim descent from five Kayasthas who attended the priests invited from Kanyakubja.1 Their descendants branched into eighty-three families ; and their precedence was fixed by the same prince Ballala-sena, who also adjusted the family rank of other classes. In Banga and Dakshina Radha, three families of Kayasthas have pre-eminence ; eight hold the second rank.2 The [190] Kayasthas of inferior rank generally assume the addition of Dasa, common to the tribe of S'udras, in the same manner as other classes have similar titles common to the whole tribe. The regular addition to the name of a Kshatriya is Yarman ; to that of a Vaisya, Gupta; but the general title of Deva is commonly assumed ; and, with a feminine termination, is also borne by women of other tribes.3 1 [Their names were Makaranda Ghosha, Das'aratha Basu, Kalidasa Mitra, Das’aratha or Virata Guha, and Purushottama Datta. The first three acknow- ledged service to the Brahmans, and their descendants were therefore ranked as kulina (noble). The Kulinas and the Sanmaulikas intermarry. But the inferior Kayastha families, the Maulikas (more commonly called Bahature from the Bengali word for 72), may not intermarry with their superiors.] 1 Kayasthas of Dakshina Radha and Banga. Kulina 3. Ghosha Vasu, vulg. Bose. Mitra. De. Sanmaulika 8. Datta. Kara. Pdlita. Sena. Sinha. Dasa. Guha. Guhan. Maulika 72. Gana. Hada. Huhin. Naga. Bhadra. Soma. Pui. Rudra. Pdla. Aditya. Chandra. Sanya, or Sain. S'yatna, etc. Suin, etc. Teja, etc. Chdki, etc. The others are omitted for the sake of brevity ; their names seldom occur in common intercourse. 3 [In Bengal the next divisions below the Brahmans are the Baidyas or medical, and the Kayasthas or writer cast, — then come the nine divisions called the Naba S'hk, i.e. the Gopa or cowherd, the Mali or gardener, the Taili or oilman, the Tantri or weaver, the Modaka or confectioner, the Varaji or betel-cultivator, the Kulala or potter, the Karmakara or smith, and the Napita or barber. Below these are the low casts from whom a Brahman cannot accept water, such as the Gandhika or spice-seller, S'ankhakhra or worker in shells, Kaivartaka or fisher- man, Sauvarnabanij or goldsmith, etc. ; some of the richest families in Calcutta, who have been bankers for more than a century, belong to the Sauvarnabanij cast. Lower than all are the Bediyas, Dorns, Hadis, etc.] 170 ENUMERATION OF INDIAN CLASSES. The distinctions of families are important in regulating inter- marriages. Genealogy is made a particular study ; and the greatest attention is given to regulate the alliance according to established rules, particularly in the first marriage of the eldest son. The principal points to be observed are, not to marry within the prohibited degrees ; nor in a family known by its name to be of the same primitive stock ; nor in one of inferior rank ; nor even in an inferior branch of an equal one ; for within some families gradations are established. Thus, among the Kulina of the Kayasthas, the rank has been counted from thirteen degrees ; and in every generation, so long as the marriage has been properly assorted, one degree has been added to the rank. But, should a marriage be con- tracted in a family of a lower degree, an entire forfeiture of such rank would be incurred. 171 VII. OBSERVATIONS ON THE SECT OF JAINS.1 [From the Asiatic Researches, vol. ix. pp. 287-322. Calcutta , 1807. 4to.] [191] The information collected by Major Mackenzie, con- cerning a religious sect hitherto so imperfectly known as that of the Jainas, and which has been even confounded with one more numerous and more widely spread (the sect of Buddha), may furnish the ground of further researches, from which an exact knowledge of the tenets and practice of a very remarkable order of people may be ultimately expected. What Major Mackenzie has communicated to the Society, comes from a most authentic source; the declarations of two principal priests of the Jainas themselves. It is supported by similar infor- mation, procured from a like source, by Dr. F. Buchanan, during his journey in Mysore, in the year following the re- duction of Seringapatam. Having the permission of Dr. Buchanan to use the extracts, which I had his leave to make from the journal kept by him during that journey, I have inserted, in the preceding article, the information received by him from priests of the Jaina sect.2 I am enabled to corroborate both statements, from conver- sation with Jaina priests, and from books in my possession, written by authors of the Jaina persuasion. Some of those volumes were procured for me at Benares ; others were ob- 1 [Cf. the Essay on the Jainas in vol. i.] 2 [Major Mackenzie’s paper is found in As. Researches , vol. ix. pp. 244-278, and the extract from Dr. Buchanan’s Journal, pp. 279-286. 172 OBSERVATIONS ON tained from the present Jagat Set, at Mursliidabad, who, having changed his religion, to adopt the wor[192]ship of Vishnu, forwarded to me, at my request, such books of his former faith as were yet within his reach. It appears, from the concurrent result of all the inquiries which have been made, that the Jainas constitute a sect of Hindus, differing, indeed, from the rest in some very im- portant tenets ; but following, in other respects, a similar practice, and maintaining like opinions and observances. The essential character of the Hindu institutions is the distribution of the people into four great tribes. This is con- sidered by themselves to be the marked point which separates them from Mlechhas or Barbarians. The Jainas, it is found, admit the same division into four tribes, and perform like religious ceremonies, termed sanskdras , from the birth of a male to his marriage. They observe similar fasts, and prac- tise, still more strictly, the received maxims for refraining from injury to any sentient being. They appear to recognize as subordinate deities, some, if not all, of the gods of the prevailing sects ; but do not worship, in particular, the five principal gods of those sects ; or any one of them by pre- ference ; nor address prayers, or perform sacrifice, to the sun, or to fire : and they differ from the rest of the Hindus, in assigning the highest place to certain deified saints, wdio, according to their creed, have successively become superior gods. Another point in which they materially disagree is the rejection of the Vedas, the divine authority of which they deny ; condemning, at the same time, the practice of sacrifices, and the other ceremonies which the followers of the Vedas perform, to obtain specific promised consequences in this world or in the next. In this respect the Jainas resemble the Bauddhas or Sau- gatas, who equally deny the divine authority of the Vedas ; and who similarly worship certain pre-eminent saints, admit- ting likewise, as subordinate deities, nearly [193] the whole THE JAINS. 173 pantheon of the orthodox Hindus. They differ, indeed, in regard to the history of the personages whom they have deified ; and it may be hence concluded, that they have had distinct founders ; but the original notion seems to have been the same. In fact, this remarkable tenet, from which the Jainas and Bauddhas derive their most conspicuous pecu- liarities, is not entirely unknown to the orthodox Hindus. The followers of the Vedas, according to the theology which is explained in the Vedanta, considering the human soul as a portion of the divine and universal mind, believe that it is capable of perfect union with the divine essence : and the wrriters on the Vedanta not only affirm, that this union and identity are attained through a knowledge of God, as by them taught ; but have hinted, that by such means the particular soul becomes God, even to the actual attainment of supremacy.1 So far the followers of the Vedas do not virtually disagree with the Jainas and Bauddhas. But they have not, like those sects, framed a mythology upon the supposed history of the persons who have successively attained divinity ; nor have they taken these for the objects of national worship. All three sects agree in their belief of transmigration. But the Jainas are distinguished from the rest by their admission of no opinions, as they themselves affirm, which are not founded on perception, or on proof drawn from that, or from testimony.2 It does not, however, appear, that they really withhold belief from pretended revelations : and the doctrines which characterize the sect are not confined to a single tenet ; but form an assemblage of mythological and metaphysical ideas found among other sects, joined to many visionary and fan- tastic notions of their own. [194] Their belief in the eternity of matter, and perpetuity of the world, is common to the Sankhya philosophy, from 1 Vrihad arnnyaka upanishad. 2 [Madkava makes them hold (like the Buddhists) only two pramanas, per- ception and inference.] 174 OBSERVATIONS ON which it was, perhaps, immediately taken. Their description of the world has much analogy to that which is given in the Puranas, or Indian theogonies : but the scheme has been rendered still more extravagant. Their precaution to avoid injuring any being is a practice inculcated in the orthodox religion, but which has been carried by them to a ludicrous extreme.1 In their notions of the soul, and of its union with the body, and of retribution for good and evil, some analogy is likewise observable. The Jainas conceive the soul (jiva) to have been eternally united to a very subtil material body, or rather to two such bodies, one of which is invariable, and consists (if I rightly apprehend their metaphysical notions) of the powers of the mind ; the other is variable, and is composed of its passions and affections (this, at least, is what I understand them to mean by the taijasa and kdrmana sariras). The soul, so embodied, becomes, in its successive transmigrations, united with a grosser body denominated auddrika ,2 which re- tains a definite form, as man and other mundane beings ; or it is joined with a purer essence, varying in its appearance at pleasure, as the gods and genii. This last is termed vaikarika. They distinguish a fifth sort of body, under the name of aharika, which they explain as a minute form, issuing from the head of a meditative sage, to consult an omniscient saint ; and returning with the desired information to the person whence that form issued, or rather from which it was elongated ; for they suppose the communication not to have been interrupted. [195] The soul is never completely separated from matter, until it obtain a final release from corporeal sufferance, by deification, through a perfect disengagement from good and evil, in the person of a beatified saint. Intermediately it 1 Jaina priests usually bear a broom adapted to sweep insects out of their way; lest they should tread on the minutest being. * [A udarika ?] THE JALSS. 175 receives retribution for the benefits or injuries ascribable to it in its actual or precedent state, according to a strict principle of retaliation, receiving pleasure or pain from the same individual, who, in a present or former state, was either benefited or aggrieved. Major Mackenzie’s information confirms that which I had also received, concerning the distribution of these sectaries into clergy and laity. In Hindustan the Jainas are usually called Syauras 1 ; but distinguish themselves into Sravakas and Yatis. The laity (termed S'ravaka) includes persons of various tribes, as, indeed, is the case with Hindus of other sects : but, on this side of India, the Jainas are mostly of the Taisya class.2 The orthodox Hindus have a secular, as well as a regular, clergy : a Brahmana, following the practice of officiating at the ceremonies of his religion, without quitting the order of a householder, may be considered as belonging to the secular clergy ; one who follows a worldly profession (that of husbandry, for example) appertains to the laity ; and so do people of other tribes : but persons, who have passed into the several orders of devotion, may be reckoned to consti- tute the regular clergy. The Jainas have, in like manner, priests who have entered into an order of devotion ; and also employ Brahmanas at their cei’emonies ; and, for want of Brahmanas of their own faith, they even have recourse to the secular clergy of the orthodox sect. This subject is sufficiently explained by Major Mackenzie [196] and Dr. Buchanan ; I shall, however, add, for the sake of a subsequent remark, that the Jainas apply the terms Yati and S'ramana (in Prakrit and Hindi written Samana) to a person who has devoted himself to religious contemplation and austerity ; and the sect of Buddha uses the word S'ramana for the same meaning. It cannot be doubted, that the Sommonacodom of Siam is merely 1 [According to Shakespear sewra.'] 2 I understand that their Vais'ya class includes eighty-four tribes : of whom the most common are those denominated Oswhl, Agarwal, Pariwar, and Khan- dewhl. 176 OBSERVATIONS ON a corruption of the words S'ramana Gautama, the holy Gau- tama or Buddha.1 Having been here led to a comparison of the Indian sects which follow the precepts of the Vedas with those which reject their authority, I judge it necessary to notice an opinion, which has been advanced, on the relative antiquity of those religions ; and especially the asserted priority of the Bauddhas before the Brahmanas. In the first place, it may be proper to remark, that the earliest accounts of India, by the Greeks who visited the country, describe its inhabitants as distributed into separate tribes.2 Consequently a sect, which, like the modern Bauddhas, has no distinction of cast, could not have been then the most prevalent in India. If is indeed possible that the followers of Buddha may, like the Jainas, have retained the distribution into four tribes, so long as they continued in Hindustan. But in that case, they must have been a sect of Hindus ; and the question, which is most ancient, the Brahmana or the Bauddha, becomes a solecism. If it be admitted that the Bauddhas are originally a sect of Hindus, it may be next questioned whether that, or any of the religious systems now established, be the most [197] ancient. I have, on a former occasion,3 indicated the notions which I entertain on this point. According to the hypothesis which I then hinted, the earliest Indian sect of which we have any present distinct knowledge, is that of the followers of the practical Vedas, who worshipped the sun, fire, and the ele- ments ; and who believed the efficacy of sacrifices, for the accomplishment of present and of future purposes. It may be supposed that the refined doctrine of the Vedantis, or followers 1 See As. Res. vol. vii. p. 415. 2 Seven tribes are enumerated : but it is not difficult to reconcile the dis- tributions which are stated by Arrian and Strabo, with the present distribution into four classes. 3 As. Res. vol. viii. p. 474. (vol. i. p. 110, 111 [old. ed.], of the present work.) THE JAINS. 177 of the theological and argumentative part of the Yedas, is of later date : and it does not seem improbable that the sects of Jina and of Buddha are still more modern. But I apprehend that the Yaishnavas, meaning particularly the worshippers of Rama and of Krishna,1 * may be subsequent to those sects, and that the S-aivas also are of more recent date. I state it as an hypothesis, because I am not at present able to support the whole of this position on grounds which may appear quite satisfactory to others ; nor by evidence which may entirely convince them. Some arguments will, [198] however, be advanced, to show that the supposition is not gratuitous. The long sought history of Kashmir,3 which in the original Sanskrit was present to the Emperor Akbar, as related by Abu’l-Fazl in the Ayini Akbari,3 and of which a Persian translation exists, more ample than Abu’l-Fazl’s brief abstract, has been at length recovered in the original language.4 A fuller account of this book will be hereafter submitted to the 1 In explanation of a remark contained in a former essay (vol. i. p. [110, etc.] of the present work), I take this occasion of adding, that the mere mention of Rama or of Krishna, in a passage of the Yedas, without any indication of peculiar reverence, would not authorize a presumption against the genuineness of that passage, on my hypothesis ; nor, admitting its authenticity, furnish an argument against that system. I suppose both heroes to have been known characters in ancient fabulous history ; but conjecture that, on the same basis, new fables have been constructed, elevating those personages to the rank of gods. On this sup- position, the simple mention of them in genuine portions of the Vedas, particularly in that part of it which is entitled Brahmana, would not appear surprising. Accordingly, Krishna, son of Devaki, is actually named in the Chhandogya upanishad (towards the close of the 3rd chapter, [iii. 17. 6.]) as having received theological information from Ghora, a descendant of Angiras. This passage, which had escaped my notice, was indicated to me by Mr. Speke from the Per- sian translation of the Upanishad. [Cf. Burnouf, Introd. p 136, where he thinks that the earlier Buddhist Sutras never allude to Krishna. The name occurs, however, in the ‘developed SCitras ’ of Nepal, as e.g. Lalita-vistara, p. 148. 17.] 1 [The Rajatarangini was analyzed by Wilson in Asiatic Researches, vol. iv., and translated by Troyer for the Oriental Translation Society. The Sanskrit text was printed at Calcutta in 1835.] s Vol. ii. p. 178. * The copy which I possess belonged to a Brahmana, who died some months ago (1805) in Calcutta. I obtained it from his heirs. vol. in. [essays ii.] 12 178 OBSERVATIONS ON Society: the present occasion for the mention of it, is a passage which was cited by Dr. Buchanan,1 from the English transla- tion of the Ayini Akbari, for an import which is not supported by the Persian or Sanskrit text. The author, after briefly noticing the colony established in Kashmir by Kasyapa, and hinting a succession of kings to the time of the Kurus and Pandavas, opens his detailed history, and list of princes, with Gonarda, a contemporary of Yudhishthira. He describes Asoka (who was twelfth in succession from Gonarda), and his son Jaloka, and grandson Damodara, as devout worshippers of S'iva; and Jaloka, in particular, as a conqueror of the Mlechhas, or barbarians. Damodara, according to this history, was succeeded by three kings of the race of Turushka; and they were followed by a Bodhisattwa, who wrested the empire from them by the aid of S-akyasinha, and introduced the religion of Buddha into Kashmir. He reigned a hundred years ; and the next sovereign was Abhimanyu, who destroyed the Bauddhas, and re-established the doctrines of the Nila-purana. This account is so far [199] from proving the priority of the Bauddhas, that it directly avers the contrary. From the legendary tales concerning the last Buddha, cur- rent in all the countries, in which his sect now flourishes;2 and upon the authority of a life of Buddha in the Sanskrit lan- guage, under the title of Lalita-purana, which was procured by Major Knox, during his public mission in Nepal, it can be affirmed, that the story of Gautama Buddha has been en- grafted on the heroic history of the lunar and solar races, received by the orthodox Hindus; an evident sign that his sect is subsequent to that in which this fabulous history is original.3 1 As Res. vol. Yi. p. 1 65. 2 Tachard, Voyage de Siam. Laloubere, Royaume de Siam. 3 [This probably alludes to the legend given from Pali sources by Fausboll in Ind. Stud. v. 412-428, and from Tibetan sources by Csoma de Korbsi, J.A.S.B., ii. 389. The S'akya royal family of Kapilavastu is there traced up to Ikshwaku THE JAINS. 179 The same remark is applicable to the Jainas, with whom the legendary story of their saints also seems to be engrafted on the pauranic tales of the orthodox sect. Sufficient in- dication of this will appear, in the passages which will be subsequently cited from the writings of the Jainas. Considerable weight might be allowed to an argument de- duced from the aggravated extravagance of the fictions admitted by the sects of Jina and Buddha. The mythology of the orthodox Hindus, their present chronology adapted to astronomical periods, their legendary tales, their mystical allegories, are abundantly extravagant. But the Jainas and Bauddhas surpass them in monstrous exaggerations of the same kind. In this rivalship of absurd fiction it would not be unreasonable to pronounce that to be most modern which has outgone the rest. The greater antiquity of the religion of the Yedas is also rendered probable, from the prevalence of a similar worship of the sun and of fire in ancient Persia. Nothing forbids the supposition that a religious worship, which was there es- tablished in times of antiquity, may have also existed [290] from a remote period in the country between the Ganges and the Indus. The testimony of the Greeks preponderates greatly for the early prevalence of the sect, from which the present orthodox Hindus are derived. Arrian, having said that the Brachmanes ■were the sages or learned among the Indians,1 mentions them under the latter designation (o-o<£torai) as a distinct tribe, 4 which, though inferior to the others in number, is superior in rank and estimation : bound to no bodily work, nor con- of the solar race. The Lalita-vistara has a curious passage, where the Bodhisattwas consult as to which family S'akya-muni is to he bom in. They successively reject as unworthy the royal families of the Magadhas, the Kos'alas, the Yatsas (of Kaus’ambi), the republic of Yais'ali, the Pradyotanas (of Ujjayini), and the royal families of Mathura, Hastinapura and M ithila ; and they eventually select the S'akyas of Kapilavastu.] 1 Kal tuv Bpaxn avuv ot 5rj aotpuTral rois TvScus eiaiv, k. t. Esp. Al. vi. 16. 180 OBSERVATIONS ON tributing anything from labour to the public use ; in short, no duty is imposed on that tribe, but that of sacrificing to the gods, for the common benefit of the Indians ; and, when any one celebrates a private sacrifice, a person of that class becomes his guide ; as if the sacrifices would not else be acceptable to the gods.’ 1 Here, as well as in the sequel of the passage, the priests of a religion consonant to the Yedas, are well described : and what is said, is suitable to them ; but to no other sect, which is known to have at any time prevailed in India. A similar description is more succinctly given by Strabo, ‘ It is said, that the Indian multitude is divided into seven classes ; and that the philosophers are first in rank, but fewest in number. They are employed, respectively, for private benefit, by those who are sacrificing or worshipping, etc.’ 2 In another place he states, on the authority of Megasthenes, ‘ Two classes of philosophers or priests ; the Brachmanes and Germanes ; 3 but the Brachmanes are best [201] esteemed, because they are most consistent in their doctrine.’ 4 The author then proceeds to describe their manners and opinions : the whole passage is highly deserving of attention, and will be found, on consideration, to be more suitable to the orthodox Hindus, than to the Bauddhas or Jainas : particularly towards the close of his account of the Brachmanes, where he says, ‘ In many things they agree with the Greeks ; for they affirm, that the world was produced and is perishable; and that it is spherical : that God, governing it as well as framing it, per- vades the whole : that the principles of all things are various ; but water is the principle of the construction of the world : 1 N evefirivTai ol ndyres ’Ii'Sol is iirra paMara y(V(ds- iv p.(V airroitriv oi 2o7)(r! 81/ t b ruv ’IvSir irAijOor (Is inra pipt) 8typrjlAa;v, r/Altp Se pakiCTa Ka0wiah-prabhd, and Mahdtamah-prabha ?] 2 [Saudharma ?] 3 [Ji/otis/t&as?] 200 OBSERVATIONS ON The first circle is Jatnbu-dwipa, with the mountain Sudarsa Meru in the centre. It is encompassed by a ring containing the salt ocean ; beyond which is the zone, named Dhatuki- dwipa ; similarly surrounded by a black ocean.1 This again is encircled by Pushkara-dwipa ; of which only the first half is accessible to mankind : being separated from the remoter half by an impassable range of mountains, denominated Manu- shottara-parvata. Dhatuki-dwipa contains two mountains, similar to Sumeru, named Vijanga and Achala ; and Pushkara contains two others, called Man dir a and Vidyunmali. The diameter of Jambu-dwipa being 100,000 great yojanas ,2 y 6 if the 190th part be taken, or 52677, we have the breadth of Bharata-varsha, which occupies the southern segment of the circle. Airavata is a similar northern seg[223]ment. A band (33648-i^g- yojanas wide) across the circle, with Sudarsa-meru in the middle of it, is Yideha-varsha, divided by Meru (or by four peaks like elephants’ teeth, at the four corners of that vast mountain) into east and west Videha. These three regions, Bharata, Airavata, and Yideha, are inhabited by men who practise religious duties. They are denominated Kar- mabhumi, and appear to be furnished with distinct sets of Tirthankaras, or saints entitled Jina. The intermediate regions north and south of Meru are bounded by four chains of mountains ; and interseoted by two others : in such a manner, that the ranges of mountains, and the intermediate valleys, increase in breadth progressively. Thus Himavat is y twice as broad as Bharata-varsha (or 1052-j-f-) ; the valley y beyond it is double its breadth (2105TV) ; the mountain y Mahahimavat is twice as much (4210Vf) ; its valley is again y double (8421A9-) ; and the mountain Nishadha has twice that y breadth (16842 -?j). The valleys between these mountains, and between similar ranges reckoned from Airavata (viz. Sikhari, Rukmi, and Nila) are inhabited by giants (Yugala), and are denominated Bhogabhumi. From either extremity of the two 1 [Kalodadhi.] * Each great yojana contains 2000 kos. THE JAINS. 201 ranges of mountains named Himavat and Sikhari, a pair of tusks project over the sea ; each divided into seven countries denominated Antara-dwipas. There are consequently fifty- six such : which are called Kubhogabhumi, being the abode of evil-doers. None of these regions suffer a periodical destruction ; except Bharata and Airavata, which are depopulated, and again peopled at the close of the great periods before mentioned. We come now to the immediate purpose for which these notions of the Jainas have been here explained. They con- ceive the setting and rising of stars and planets to be caused by the mountain Sumeru : and suppose three times [224] the period of a planet’s appearance to be requisite for it to pass round Sumeru, and return to the place whence it emerges. Ac- cordingly they allot two suns, as many moons, and an equal number of each planet, star, and constellation, to J ambu-dwipa ; and imagine that these appear, on alternate days, south and north of Meru. They similarly allot twice that number to the salt ocean ; six times as many to Dhatuki-dwipa ; 21 times as many, or 42 of each, to the Kalodadhi ; and 72 of each to Pushkara-dwipa. It is this notion, applied to the earth which we inhabit, that Bliaskara refutes. His argument is thus explained by his commentators. ‘ The star close to the north pole, with those near it to the east and west, form a constellation figured by the Indian astronomers as a fish. In the beginning of the night (sup- posing the sun to be near Bharani or Mushka), the fish’s tail is towards the west, and his head towards the east ; but at the close of the night, the fish’s tail having made a half revolution, is towards the east, and his head towards the west ; and since the sun, when rising and setting, is in a line with the fish’s tail, there is but one sun; not two.’ This explanation is given by Muniswara and Lakshmidasa. But the Ydsana-bhashya reverses the fish ; placing his head towards the west at sun- set, when the sun is near Bharani. 202 Till. ON THE ORIGIN AND PECULIAR TENETS OF CERTAIN MUHAMMADAN SECTS. [From the Asiatic Researches, vol. vii. pp. 338 — 344. Calcutta, 1801. 4to.] [225] The Bohrahs,1 numerous in the provinces of the Indian peninsula, but found also in most of the great cities of Hindustan, are conspicuous by their peculiar customs ; such, for example, as that of wearing at their orisons an appropriate dress, which they daily wash with their own hands. Their disposition for trade to the exclusion of every other mode of livelihood, and the government of their tribe by a hierarchy, are further peculiarities, which have rendered them an object of inquiry, as a singular sect. Researches made by myself, among others, were long unsuccessful. My informers confounded this tribe with the Isma'iliyahs, with the ‘Ali-ilaliiyahs, and even with the un- chaste sect of Charagh-kush. Concerning their origin, the information received was equally erroneous with that regarding their tenets. But at length a learned Sayyid referred me to the Majalisu’lmuminin composed by Nurullah of Shustar, a zealous Shi' ah, who suffered for his religious opinions in the reign of Jahangir. In the passage, which will be forthwith cited from that work, the Bohrahs are described by the author as natives of Gujrat, converted to the Muhammadan religion about three huudred years before his time, or five centuries ago. 1 [Cf. Sir H. M. Elliot’s Races of N. TF. Provinces of India, vol. i. p. 43, and Sir J. Malcolm’s Central India, vol. ii. p. 111.] ON CERTAIN MUHAMMADAN SECTS, etc. 203 To that passage I shall subjoin extracts from the same [226] work, containing an account of similar tribes, with some of which the Bohrahs may, perhaps, have been sometimes confounded. Concerning the Isma'iliyahs, for whom they have been actually mistaken, it must be remembered, that these form a sect ofShi'ahs, who take their distinctive appella- tion from Isma'xl, eldest son and nominated successor of Imam Ja'far, surnamed Sadik. They consider Isma'il as the true heir of the Imamat, and do not acknowledge the legal suc- cession of his brother Musa’ and of the five last Imams. This sect flourished under the Egyptian dynasty of khalifs founded by Muhammad Mahdi, who claimed descent from the Imam Ismaiil himself. It was also conspicuous under a dynasty of princes of this sect, the first of whom, Hasan Sabbah, founded a principality in Irak.1 The sect may still exist in Syria ; but it does not seem to be at present known in the Indian portion of Asia. The 'Ali-ilahiyahs, on the contrary, are become numerous in India. This sect is mentioned by the author of the Dabistan, as prevalent in his time, only at Uzbil, or Azbal, in the mountainous tract near Khata. It now prevails, according to information which I have received, in a part of the dominions of Nawab Nizamu’l-mulk. The singular tenets of this heretical sect are thus stated by Mohsin Fani. “The 'Ali-ilahiyahs hold, that celestial spirits, which cannot other- wise be known to mankind, have frequently appeared in pal- pable shapes. God himself has been manifested in the human form, but especially in the person of 'Ali Murtaza’, whose image, being that of 'Ali Ullah, or 'All God, these sectaries deem it lawful to worship. They believe in the metem- 1 See the Dabistan of Mulla Mohsin Fani; and D’Herbelot’s Bibliotheque Orientals. If the industrious Bohrahs and the remorseless “assassins” had really arisen out of the same sect, it would be a new fact in the history of the human mind. [For the history of the Isma'fliyah, see Jourdain’s paper on Mirk- hond, Notices et Extraits ties MSS. ix. pp. 143-183 ; Von Hammer, Gesch. der Assassinen ; De Fremery, Journ. Asiatique, 1854, 1855.] 204 OX THE ORIGIN AND PECULIAR TENETS psychosis ; and, like [227] others who maintain that doctrine, abstain from fleshmeat. They imagine, that 'All Murtaza’, when he quitted this earth, returned to the sun, which is the same with himself ; and hence they call the sun ' Ali TJllah. This sect does not admit the authenticity of the Koran, as it is now extant: some pretending, that it is a forgery of Abubakr’s, 'Omar’s, and ' Othman’s ; others condemning it simply because it was edited by the last-mentioned khahf. The members of this sect appear to vary in regard to some points of doctrine ; but the leading and universal tenet of this sect is, that in every age of the world, God is manifested in the persons of prophets and of saints ; for instance, he was Adam, and after- wards Ahmad and 'Ali : and in like manner these sectaries believe in the transmigration of God into the persons of the Imams. Some of them affirm, that the manifestation of the divine being, in this age of the world, was 'Ali TJllah ; and after him, his glorious posterity : and they consider Muhammad as a prophet sent by 'Ali TJllah. When God, say they, per- ceived Muhammad’s insufficiency, he himself assumed the human form for the purpose of assisting the prophet.”1 It does not appear from any satisfactory information, that the Bohrahs agree with either of these sects, in deifying 'Ali, or in contesting the legal succession of the six last Imams. On the contrary, the tribe is acknowledged to consist of orthodox Sunnis, and of true Shi'ahs ; but mostly of the last- mentioned sect. These and other known circumstances cor- roborate the following account of that tribe, as given by Nurullah of Shustar, in the work before mentioned. “ The Bohrahs are a tribe of the faithful, which is settled chiefly at Ahmadabad and its environs. Their salvation in [228] the bosom of religion took place about three hundred years ago, at the call of a virtuous and learned man, whose name was Mulla 'Ali, and whose tomb is still seen at the city of Kambayat. 1 See the Dabistan, from which this account is abstracted. [Shea and Troyers transl. vol. ii.] OF CERTAIN MUHAMMADAN SECTS. 205 “The conversion of this people was thus conducted by him : As the inhabitants of Gujrat were pagans, and were guided by an aged priest, a recreant, in whom they had a great confi- dence, and whose disciples they were ; the missionary judged it expedient, first to offer himself as a pupil to the priest ; and after convincing him by irrefragable proofs, and making him participate in the declaration of faith, then to undertake the conversion of others. He accordingly passed some years in attendance on that priest, learnt his language, studied his sciences, and became conversant with his books. By degrees he opened the articles of the faith to the enlightened priest, and persuaded him to become Musulman. Some of his people changed their religion in concert with their old instructor. The circumstance of the priest’s conversion being made known to the principal minister of the king of that country, he visited the priest, adopted habits of obedience towards him, and became a Muslim. But for a long time, the minister, the priest, and the rest of the converts, dissembled their faith, and sought to keep it concealed, through dread of the king. “At length the intelligence of the minister’s conversion reached the monarch. One day he repaired to his house, and, finding him in thehumble posture of prayer, was incensed against him. The minister knew the motive of the king’s visit, and perceived that his anger arose from the suspicion that he was reciting prayers and performing adoration. With presence of mind, inspired by divine providence, he immediately pretended that his prostrations were occasioned by the sight of a serpent, which appeared in the corner of the room, and against which he was [229] employing incantations. The king cast his eyes towards the corner of the apartment, and it so happened that there he saw a serpent ; the minister’s excuse appeared credible, and the king’s suspicions were lulled. “ After a time, the king himself secretly became a convert to the Musulman faith ; but dissembled the state of his mind, for reasons of State. Yet, at the point of death, he ordered, 206 ON THE ORIGIN AND PECULIAR TENETS by his will, that his corpse should not be burnt, according to the customs of the pagans. “ Subsequently to his decease, when Sultan Zafar, one of the trusty nobles of Sult&n Firuz Shah, sovereign of Dehli, con- quered the province of Gujrat ; some learned men, who accompanied him, used arguments to make the people embrace the faith, according to the doctrines of such as revere the traditions.1 Hence it happened, that some of the tribe of Bohrahs became members of the sect of the Sunnat. “ The party which retains the Imamiyah tenets compre- hends nearly two thousand families. They always have a pious learned man amongst them, who expounds cases of law according to the doctrines of the Imamiyahs. Most of them subsist by commerce and mechanical trades ; as is indicated by the name of Bohrah, which signifies merchant, in the dialect of Gujrat. They transmit the fifth part of their gains to the Sayyids of Madinah ; and pay their regular eleemosy- nary contributions to the chief of their learned, who distributes the alms among the poor of the sect. These people, great and small, are honest, pious, and temperate. They always suffer much persecution (for the crime of bearing affection towards the holy family) from the wicked murderers,2 who are invested with public authority ; and they are ever involved in the difficulties of concealment. [230] “ The Sadikiyahs 3 are a tribe of the faithful in Hindus- tan; pious men, and disciples of Sayyid Kabiru’ddin, who de- rived his descent from Isma'il, son of Imam Ja'far. This tribe is denominated Sadikiyahs, by reason of the sincere [srttM] call of that Sayyid. Although that appellation have, according to received notions, a seeming relation to Abubakr, whose par- tisans gave him this title ; yet it is probable that the sect assumed that appellation for the sake of concealment. How- ever, no advantage ever accrues to them from it. On the con- 1 The Sunnis, or orthodox sect. * The orthodox. 3 [These are not the Sadikiyahs of the Dabistdn. ] OF CERTAIN MUHAMMADAN SECTS. 207 trary, the arrogant inhabitants of Hind, who are Hinduis, being retainers of the son of the impious Hind,1 have dis- covered their attachment to the sect of Shi'ahs, and have revived against them the calumnies which five hundred years before they broached against the Isrmf iliyahs. They mali- ciously charge them with impiety ; such, indeed, is their ancient practice. They violate justice, and labour to extirpate this harmless tribe. In short, they cast the stone of calumny on the roof of the name and reputation of this wretched people, and have no fear of God, nor awe of his Prophet.3 “ In short, nearly thirty thousand persons of this sect are settled in provinces of Hindustan, such as Multan, Lahor, Dehli, and Gujrat. Most of them subsist by commerce. They pay the fifth part of their gains to the descendants of Sayvid Kabir, who are their priests ; and both preceptor and pupil, priests and laymen, all are zealous Shi'ahs. God avert evil from them, and make the wiles of their foes recoil ! “The Hazarahs of Kabul are an innumerable tribe, who reside in Kabul, Ghaznin, and Kandahar. Many of them [231] are Shi'ahs, and adherents of the holy family. At present, among the chiefs of the Shi'ahs, is Mirza Shadman, with whom the faithful are well pleased, and of whose incur- sions the Kharijis3 of Kabul and Ghaznin bitterly complain. “ The Baluch of Sind ; many of these are devoted Shi'ahs. They call themselves, and are called by all the faithful, 'All’s friends. Sayyid Raju of Bokhara exerted himself in the guidance of this tribe ; his descendants remain among them, and are occupied with the concerns of the sect.” 1 Meaning Hinda the mother of Mo'awiyah. 2 The author proceeds in a strain of invective against the Sunnis ; especially against MuM 'Abdullah of Lahor, who bore the title of the MakhdumuT-mulk. This, being superfluous, is here omitted. 3 The word is here used as a term of reproach ; for its origin, as the appellation of a sect, see D'Herbelot’s Bibliotheque Orientale. 208 IX. TRANSLATION OF ONE OF THE INSCRIPTIONS ON THE PILLAR AT DELHI, CALLED THE LXT OF FLRI/Z SHAH. [From the Asiatic Researches , rol. vii. pp. 179 — 182. Calcutta, 1801. 4to.] [232] Sanskrit Inscription.1 wo ^ 8M TrrwO WlfrT II tww: i & \» •>» ^n*rnn§ firmer: ^fro*r: 11 ^TTfir Tr^n^t^Ri: ^rtaflrareTTai tjt* Cs. C\ ' fci'otiTl WRWRT3PT: i Wif*r: ihrefafwrci M VJ Cs wt ^ttr irarf^mnR; w^Tfw mnf*\ ^nrw^ i Tri^rt i?5 f^3T*r: TRg R*ft faf^t *Rra: wrcfPH^ ii [233] ^rnRf^T^r^g *5fr?pj ipfcr ^ f^?rf fgfrrcB wrwzm i ^ ^T TJ^flrUTO ^ffr ^TTT fiivfjtwiwrqirlf wn : fa* VRT^r% *T fsr^Tf^m: II 1 See Plate i. [The plates are omitted in this edition.] TRANSLATION OF AN INSCRIPTION, etc. 209 s w w ^rcr fwf^iTTf^ • . • irar^ *Tfuhft vr*t- ^wtwpnrra: 11 ftiwfaK^MTiT n Samvat 1220 vaisakha sudi 15 sakambhari bhiipati srimad vella devatmaja srimad visala devasya. 1 A'vindhyad ahimddrer virachita-vijayas tirtlia-ydtrd-pra- sangdd udgriveshu prahartd nripatishu vinamat-kandhareshu prasannah aryavartam yathartham punar api kritavan mlechchhavichchh- edanabhir devah sdkambharmdro jagati vijayate visalah kslionipdlah. 2 Brute samprati bahujata-tilakah sakambhari-bhupatih srimad vigraha-raja esha vijayi santdnnjan atmanah asmabhih karadam vyadhayi himavad-vindhyantaralam bhuvah sesha-sicikaranaya mastu bhavatdm udyogasunyam manah. 3 Ambho nama ripu-priyd-nayanayoh pratyarthi-dantantare pratyakshani trinani vaibhava-milat-kashtam yasas tavakam mar go loka-viruddha eva vijanah sunyam mano vidwisham srimad vigraha-rdjadeva bhavatah prapte prayanotsave. 4 LV.d-mandira-sodareshu bhacatu sivanteshu vamabhruvam [234] satrunan nanu vigralia ksliitipate nyayyas cha rasas tava sanka rd purushottamasya bhavato nasty eva varan nidher nirmathyapahrita-sriyah kimu bhavan krode na nidrayitah. Samvat sri vikramdditya 1220 vaisakha sudi 15 gurau likhitam ulam pratyaksham gauddnwaya-kdyastha-mdhava-putra-sripatind atra samaye maha-mantri rajaputra srimallakshanapalah. Verbal Translation. “ In the year 1220, on the 15th day of the bright half of the mouth Vaisakha, [this monument] of the fortunate Visala "VOL. HI. [ESSAT9 II.] H 210 TRANSLATION OF AN INSCRIPTION Deva, son of the fortunate Yella Deva,1 King of Sakain- bhari. “ As far as Yindhya,3 as far as Himadri,2 having achieved conquest in the course of travelling to holy places ; resentful to haughty kings, and indulgent to those whose necks are humbled ; making Aryavarta2 once more what its name signifies, by causing the barbarians to be exterminated ; Yisala Deva, supreme ruler of Sakambhari,3 and sovereign of the earth, is victorious in the world. “ This conqueror, the fortunate Yigraha Raja,4 king of [235] Sakambhari, most eminent of the tribe which sprang from the arms5 [of Brahma], now addresses his own descen- dants : ‘ By us the region of the earth between Himavat and Yindhya has been made tributary ; let not your minds be void of exertion to subdue the remainder.’ “ Tears are evident in the eyes of thy enemy’s consort ; blades of grass are perceived between thy adversary’s teeth ; 6 thy fame is predominant throughout space ; the minds of thy foes are void [of hope] ; their route is the desert where men are hindered from passing ; 0 Yigraha Raja Deva, in the jubilee occasioned by thy march. “ May thy abode, 0 Yigraha, sovereign of the earth, be fixed, as in reason it ought, in the bosoms (akin to the 1 Colonel Polier’s transcript exhibited Amilla ; the present copy may be read either Avella or Yella. 2 The Yindhya hills form the range which passes through the provinces of Bihar, Benares, etc. Himadri, the mountain of snow, (called Himavat in the next verse,) is the Imaus and Emodtis of ancient geographers. A'ryhvarta signi- fies the land of virtue, or “inhabited by respectable men.” See Manu, ch. ii. v. 22. 3 S'akambhari is the modern S'ambhar, famous for its salt lakes. It is situated at the distance of about thirty miles west of Jeypur. 1 Whether Yigraha Raja and Yisala Deva be names of the same person, or of different princes, it is impossible to determine from the tenor of the inscription, without other information. 5 The transcript of the inscription exhibits vahamana-tilakah, as it was also read in the former fac-simile : Sarvoru Trivedi advises me to read it bahujata- tilakah , and I accede to his emendation. [See the note in the following page.] 6 This alludes to the Indian custom of biting a blade of grass as a token of submission, and of asking quarter. ON THE PILLAR AT DELHI. 211 mansion of dalliance) of the women with beautiful eyebrows, who were married to thy enemies. There is no doubt of thy being the highest of embodied souls.1 Didst thou not sleep in the lap of Sri, whom thou didst seize from the ocean, having churned it ? 2 “ In the year from the fortunate Yikramaditya 1220, 3 on Thursday the loth day of the bright half of the month [236] Vaisakha, this was written in the presence of4 ... by Sripati, the son of Mahava, a Kayastha of a family in Gauda : at this time the fortunate Lakshana- pala, a Rajaputra, is prime minister. a r “ Siva the terrible, and the universal monarch.”' There are on the same page, some short inscriptions, which I cannot decipher. One of them, however, is partly legible, and appears to be in the Hindustani language. It contains the name of Sultan Ibrahim, and wishes him a long life. Note to the preceding Translation. [from the Asiatic Researches, vol. ix. p. 445. Calcutta, 1807. 4to.] * A passage in the preface of the Sarngadhara-paddhati, and another in the body of that work, which were first indicated by Capt. Wilford,5 show that a term contained in the inscrip- tion on the column at Delhi, for which I proposed to substi- tute, with the advice of the Pandit who assisted me, the 1 Sarvoru explains this very obscure passage otherwise : “ there is (i.e. there should he) no doubt or hesitation in the mind of thee, who art the highest of embodied souls (Purushottama).” 2 Purushottama is a title of Vishnu. "With reference to this term, the author of the inscription asks, “Art thou not Vishnu himself? Art thou not he who slept in the arms of Lakshmi ?” The legend of the churning of the ocean is well known. 3 In the present copy the date is very distinct; and proves to be 1220 ; not 123, as was suspected by Sir William Jones. 1 This part of the inscription is not legible. 5 As. Res., vol. ix. p. 189. 212 TRANSLATION OF AN INSCRIPTION, etc. word ‘ bahujdta 1 as a conjectural emendation, must be read ‘ chdhumana or * chahavana; * being the name of the tribe to which the prince, there mentioned, belonged, and which is well known at this day under the appellation of Chauh&n. In the preface, Sarngadhara describes himself as second in de- scent from Raghudeva, a priest attending on Hammira, King of Sakambhari, of the tribe of Chauhan, Chahuvan, or Bahu- vana (for the name is variously spelt in different copies). The work itself is a compilation of miscellaneous poetry [237] arranged under distinct heads ; and one chapter (the 73rd) is devoted to the admission of stanzas concerning individual princes. Among them two stanzas occur, which are there cited as an inscription on a royal column of stone, erected as a sacrificial pillar ; 1 and which, on comparison, are found to be the same with the first two of the stanzas, on the pillar at Delhi. Several copies of the Sarngadhara-paddhati have been collated, in all of which the term in question is written Bahuvana. Comparing this with the preface of the same compilation, and with the inscription itself, we may be allowed to conjecture that Chahuvana is the correct reading : the Nagari letters ^ and ^ being very liable to be confounded.2 1 Tjrft ii s [For an account of the S'arngadharapaddhati, see Prof. Aufrecht’s Bodleian Catalogue, p. 122. In the Bodleian MS., and in two of the India Office Library MSS., the name of the tribe is written Chahuvana, in two it is written Bdhuhdna or Vahuvana.] 213 X. ON ANCIENT MONUMENTS, CONTAINING SANSKRIT INSCRIPTIONS. [From the Asiatic Researches , vol. ix. pp. 398 — 444. Calcutta, 1807. 4to.] [238] In the scarcity of authentic materials for the ancient, and even for the modern, history of the Hindu race, im- portance is justly attached to all genuine monuments, and especially inscriptions on stone and metal, which are occa- sionally discovered through various accidents. If these be carefully preserved and diligently examined, and the facts ascertained from them be judiciously employed towards eluci- dating the scattered information which can be yet collected from the remains of Indian literature, a satisfactory progress may be finally made in investigating the history of the Hindus. That the dynasties of princes who have reigned paramount in India, or the line of chieftains who have ruled over particular tracts, will be verified ; or that the events of war, or the effects of policy, during a series of ages, will be developed; is an expectation which I neither entertain, nor wish to excite. But the state of manners, and the prevalence of particular doctrines, at different periods, may be deduced from a diligent perusal of the writings of authors, whose age is ascertained ; and the contrast of different results, for various and distant periods, may furnish a distinct outline of the pro- gress of opinions. A brief history of the nation itself, rather 214 OX ANCIENT MONUMENTS than of its government, will be thus sketched ; but if unable to revive the memory of great political events, we may at least be content to know what has been the state of arts, of sciences, of manners, in remote ages, among this very ancient and early civilized people ; and to learn what has been the suc[239]cession of doctrines, religious and philosophical, which have prevailed in a nation ingenious yet prone to superstition. Unfortunately, writers have seldom given the dates of their compositions ; and the Hindu’s love of fable, and distaste for sober narrative, have been as unfriendly to the biography of authors, as to the history of princes. The lives of few cele- brated persons have been written ; and those which have been composed exhibit the same fondness for improbable fiction which pervades the mythological w'orks of the Hindus. The age of an author must be, therefore, sought from circumstances mentioned in his writings : and none more frequently affords the desired information than the author’s notice of his patron ; who generally is either the sovereign of the country, or some person standing in such relation to the court, as gives occasion to mention the name of the reigning prince. Thus every ancient monument which fixes the date of a reign, or de- termines the period of a particular dynasty, tends to the ascer- tainment of the age of writers who flourished in that reign or under that dynasty : and conversely, wherever dates can be, with confidence, deduced immediately from an author’s works, these may furnish historical information, and assist the ex- planation of ancient monuments. On this account the preservation and study of old inscrip- tions may be earnestly recommended. It is not on a first or cursory examination, that the utility of any particular monu- ment for the illustration of the civil or literary history of the country can be certainly determined. Even those which at first sight appear uninteresting, may be afterwards found to bear strongly on an important point. Instances might be brought from the few inscriptions which have been already CONTAINING SANSKRIT INSCRIPTIONS. 215 published. But it is not my present purpose to enter on an examination of published monuments, but to urge the com- munication of every inscription [240] which may be hereafter discovered ; at the same time that I lay before the Society copies and translations of those which have been recently communicated from various parts of India. It is a subject for regret, that the originals, of which versions have before been made public, are not deposited where they might be accessible to persons engaged in researches into Indian literature and antiquities : but much more so, that ancient monuments, which there is reason to consider as im- portant, have been removed to Europe before they had been sufficiently examined, or before they were accurately copied and translated. I may specify, with particular regret, the plate of copper found at Benares, and noticed by Capt. Wilford in the ninth volume of Asiatic Researches (p. 108) ; and still more a plate wdiich has been mentioned to me by a learned Pandit (who assured me that he was employed in deciphering it),1 and which appears, from a copy in his possession, to have contained a grant of land by the celebrated Jayachandra, when a young prince associated to the empire of his father ; from this information it seems to have been particularly valuable, on account of the genealogy comprised in it. Translations might indeed be made from the Pandit’s copy of the last-mentioned plate, and from one taken by a learned native in Capt. Wilford’s service, from the plate discovered at Benares. But my experience of the necessity of collating the copies made by the best Pandits, from inscriptions in ancient or unusual character, discourages me from placing implicit confidence in their transcripts; and the originals are at present beyond reach of [241] reference, having been conveyed to Europe to be there buried in some public museum or private collection. 1 Sarvoru Trivedi ; the same who assisted me in deciphering the copy of an inscription on Firuz Shah’s pillar at Delhi. As. Res. vul. vii. p. 180. [Pages 208-212 of the present Tolume.J 216 ON ANCIENT MONUMENTS The only amends, which could be now made for the removal of those interesting monuments, would be the publication of copies correctly made in fac-simile. From such transcripts, provided they be executed with great care, the text may be deciphered and translated. An exact copy of the Sanskrit inscription on the stone at Cintra in Portugal, enabled Mr. Wilkins to ascertain the date and scope of that inscription ; as well as the names, which it contains.1 Similar copies of other inscriptions would, in' like manner, furnish Oriental scholars with the means of ascertaining their purport ; and the publica- tion of fac-similes may, for this purpose, be recommended to those who are in possession of the originals. I now proceed to describe, and, so far as I have succeeded in deciphering them, to explain, the several inscriptions on ancient monuments in stone and copper, which have been lately presented to the Asiatic Society. I. Inscription on a Plate of Copper found in the District of Tipura. Towards the end of 1803, a plate of copper was discovered in digging earth for the repair of the highway through the Manamatl hills in the district of Tipura. It was carried to Mr. Eliot, magistrate of the district ; and by him communi- cated to the Asiatic Society. On examination, it has been found to contain an inscription declaratory of a grant of land, dated near 600 years ago. The plate measures eleven inches in height and nine in breadth, and is engraved on one surface only. The sides [242] have a gentle curvature ; and, at top, is an abrupt bend, allowing room to a figure coarsely delineated, and apparently intended to represent a temple. The character agrees nearly with that now in use in Bengal : but some of the letters bear C a closer resemblance to the writing of Tirhut.2 1 Murphy’s Travels in Portugal, p. 277. 2 There is reason to suppose the writing, as well as the language, of BeDgal, to CONTAINING SANSKRIT INSCRIPTIONS. 217 The following is an exact copy of the inscription in Nagari letters, as deciphered by the aid of several Pandits. A literal translation is subjoined ; and a fac-simile of the original is exhibited in the annexed plate.1 TTTfr rTf^m Wf^f^HTSTr- ^rwrf^ 11 ^ n [243] ■sftfrrc ifmt ii ^ ii rrgT^T^^TT^i: ^fiffT^rr^rn:: i w< ft TTcT Tpfi II 8 II -QWm ^ P»1 «1 q rvfl TO^TOTfTOT II c II TTsnfii ifr frofat wfa 'tfhCr TOtTOt^ i TOn^t*fn iimw nffaro*rra: ii Q. ii to* *rfro: totstt wr^nTr rrrTTf?r : i *TTTOn$i TOfrT: ii «*o ii toi ^ f^Tt: wf*fq nnTO ^rra: i n^faMTOTOnrr TO5 *r ^for^rfsrfrfa m ^ ii YT*fr ttotottoutf: i wfawfrom^rrafr ^ht* ^nfro^ro n °i* n TOfa ff TOT fa*lfa: nTfalFTO TOT^nTTfaRl I TOW^RT TO TO^T*. TTW^I TOfal II ^3 II RTO^^rfafTOnr: wt fs\w[ ff ^if^r i TOTgprr: farror: ^ror ^TO*fn to in 8 11 VOL. III. [essays n.] 15 226 ON ANCIENT MONUMENTS *TT ^P5T5T f% WT^mt cTHT I ^TVt ^ 118 411 TTTTTj ^ ^TOf^TJW *TTP3fft WfrT I ^ *n;^f1f i