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Early History of the Dekkan [Bombay Gazetteer 138 HISTORY OF SECTION III. APPROXIMATE DATE OF THE ÂRYAN SETTLEMENT IN THE DEKKAN AND NOTICES OF SOUTHERN INDIA IN ANCIENT INDIAN LITERATURE AND INSCRIPTIONS. The Âryas acquainted with Northern India in the time of the Aitareya Brâhmaṇa WE will now endeavour to determine approximately the period when the Âryas settled in Daṇḍakâraṇya, and trace the relations between the civilized Âryan community of the north and the southern country at different periods of Sanskrit literature and at well known dates in Indian history. In the Aitareya Brâhmaṇa, which is anterior to the whole of the so-called classical Sanskrit literature, the sage Vis'vâmitra is represented to have condemned by a curse the progeny of fifty of his sons to "live on the borders " of the Âryas settlements, and these, it is said, "were the Andhras, Puṇḍras, S'abaras, Pulindas, and Mûtibas, and the descendants of Viśvâmitra formed a large portion of the Dasyus."1 Of these the first four are spoken of as people living in the south, the Puṇḍras in the Râmâyaṇa, and the other three in the Purâṇas.2 From the later literature, the Pulindas and S'abaras appear to have been wild tribes living about the Vindhyas.3 Ptolemy places the former along the Narmadâ. The Andhras, who in these days are identified with the Telugu people, lived about the mouth of the Goâvarî or perhaps farther to the north. If these were the positions of the tribes in the time of the Aitareya Brâhmṇa, the Indian Âryas must at that time have been acquainted with the whole country to the north of the Vindhya and a portion to the south-east of that range. Also in Pâṇini's time. Pâṇini in his Sûtras or grammatical rules shows an extensive knowledge of the geography of India. Of the places and rivers mentioned by him a good many exist in the Panjâb and Afghanistan; but the names of countries situated in the eastern portion of Northern India also occur in the Sûtras. The countries farthest to the south mentioned by him are Kachchha (IV. 2, 133), Avantî (IV. 1, 176), Kosala (IV. 1, 171), Karûs'a (IV. 1, 178)4 1Aitareya Brâhmana, VII. 18. Pulindas are omitted in the corresponding passage in the Śâṅkhâyana Sûtra. 2 See the passages above referred to. 3In his Kâdambarî Bâṇa places the S'abaras in the forest on the Vindhya range. 4This name dose not occur in the Sûtra, bat is the second in the list or Gana beginning with Bharga. As regards the words occurring in these Gaṇas, I have on a previous occasion expressed my opinion that though it is not safe to attribute a whole Gaṇa to Pâṇiṇi (and in several cases we have clear indications that some of the words were inserted in later times), still the first three words might without mistake be taken to be his. This was objected to by Professor Weber. But as my reasons were, as I thought, obvious, I did not think it necessary to defend my view. I may, however, here state that since Panini refers to these Gaṇas in his Sûtras by using the first word in the list with âdi, equivalent to "and others," added to it, and since he uses the plural of the noun so formed, and the plural of a noun cannot be used unless three individuals at least of the class are meant, it is proper that we should understand him to be thinking of the first and two words at least more. This , observation is meant to be applicable generally. In the present case, however, the expression Bhargâdi forms a part of the compound, and the plural is not actually used, though it is clearly implied. General Chapters.] THE DEKKAN 139 and Kaliṅga (IV. 1, 178).1 The first is the same as the modern country of that name, Avantî is the district about Ujjayinî, and Kalinga corresponds to the modern Northern Circars. Kosala, Karûsa, and Avantî are mentioned in the Purânas as countries situated on the back of the Vindhya.2 Southern India unknown in all likelihood in Pâṇini's time . In the Ratnâvalî, a dramatic play, Kosala is also placed near that mountain range. Supposing that the non-occurrence of the name of any country farther south in Pâṇini's work is due to his not having known it, a circumstance which, looking to the many names of places in the north that he gives, appears very probable, the conclusion follows thtat in his time the Âryas were confined to the north of the Vindhya, but did proceed or communicate with the northernmost portion of the eastern coast, not by crossing that range, but avoiding it by taking an easterly course. Southern India known to Kâtyâyana but unown to Pâṇini. Kâtyâyana, however, the object of whose aphorisms called Vârtikas is to explain and supplement Pâṇini, shows an acquaintance with southern nations. Pâṇini. gives rules for the formation of derivatives for the names of tribes of warriors which are at the same time the names of the countries inhabited by them, in the sense of " one sprung from an individual belonging to that tribe," and also, it must be understood, in the sense of " king of the country." Thus a man sprung from an individual of the tribe of the Pañchâla, or the king of the country Pañchâlas, is to be called Pañchâlas; a descendant of a Sâlva, or the king of the country of the Sâlvas, is to be called Sâlveya, &c. Kâtyâyana notices here an omission ; the name Pâṇḍya is not explained by Pâṇini. Kâtyâyana therefore adds, " one sprung from an individual of the tribe of the Pâṇḍus or the king of their country, should be called a Pâṇḍya ''3 Similarly, Pâṇini tells us that in either of these senses no termination should be appended to the word Kambojas, which was the name of a non-Âryan people in the north-west, nor should any of its vowels be changed ; but that the word Kamboja itself means " one sprung from an individual of the Kamboja tribe, or the king of the country of the Kambojas.''4 Kâtyâyana says that in this rule, the expression "and others" should be added to the word Kambojas; for the rule applies also to the names " Cholas and others," that is, persons sprung from an individual of the Chola and other tribes, and the kings of the Chola and other countries should be called by the names " Chola and others." Similarly, Pâṇini tells us that the countries Kumudvat, Naḍvat, and Vetasvat are so called because they contain Kumudas or water-lilies, 1 In the so-called Pâṇinîya S'ikshâ expression Saurâshṭrikâ nâri or "a woman of Surâshṭra '' occurs. But this should by no means be regarded as showing that Pâṇini was acquainted with Surâshṭra. The Pâṇinîya S'ikshâ cannot be the work of Pâṇini for the author of that treatise begins by stating that he is going to explain S'ikshâ according to the views of Pâṇini and ends with a few verses in praise of the great gram marian Besides, the author notices the Prâkṛit dialects to which there is no allusion whatever in Pâṇini's great work and writes in verse. Grammatical treatises in verse are later than those in the form of Sûtras. The Pâṇinîya S'ikshâ therefore must have been composed long after Pâṇini. 2 See the passages cited above. 3Pâṇini or ḍyan, which is a Vârtika on Pâṇ. IV. 1, 168. 4 Pâṇ. IV. 1, 175. [Bombay Gazetteer 140 HISTORY OF Naḍas or reeds, and Vetas or canes, respectively.1 Kâtyâyana. adds, " Mahishmat is so called because it contains Mahishas or buffaloes." Now Mahishmat appears to be the same southern country which in the Purâṇas is associated with Mahârâshtṛa and is called Mahishakas. Mâhishmatî on the banks of the Narmadâ was probably its capital. Here we may, I think, argue, as Professor Goldstucker has done in many similar cases, that had Pâṇini known the Pâṇḍyas, Cholas, and Mahishmat, he would not have omitted the names from his rules, considering how careful a grammarian he was. Very likely, then, he did not know them, and this supposition is strengthened by the , fact alluded to above that the name of no other southern country occurs in his Sûtras. Thus then the Âryas of the north were not familiar with the southern countries and tribes in the time of Pâṇini, but were so in the time of Kâtyâyana. The latter author also mentions a town of the name of Nâsikya,2 which is very likely the same as our modern Nâsik. Patañjali intimately acquainted with Southern India. Patañjali shows an intimate acquaintance with the south. As a grammarian he thinks it his duty to notice the lingual usages in the south, and tells us that in Dakshiṇâpatha the word Sarasî is used to denote large lakes.3 He mentions Mâhishmatî4 Vaidarbha,5 Kâñchîpura6 the modern Conjeveram, and Kerala7 or Malabâr. Patañjali's date, B.C. 150, may now be relied upon. That author notices variant readings of Katyâyana's Vârtikas as found in the texts used by the schools of the Bhâradvâjîyas, Saunâgas, and others. Chronological relations between Kâtyâyana and Patañjali Some of these might be considered as emendations of the Vârtikas, though Patañjali introduction of them by the verb paṭhanti, " they read," is an indication that he regarded them as different readings. A sufficiently long time therefore must have elapsed between Kâtyâyana and Patañjali's to give rise to these variants or emendations. I am therefore inclined to accept the popular tradition which refers Kâtyâyana to the time of the Nandas who preceded the Mauryas, and to assign to him the first half of the fourth century before Christ.
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